TTiC^vny"^- ll\/vi»»
WILLIAMS, ROGER. The Bloody Tenent yet More Bloody : By
Mr. Cotton's endeavour to wash it white in the Blood of the
Lambe ; Of whose precious Blood, spilt in the Blood of his
Servants ; and of the blood of Millions spilt in former and
later Wars for Conscience sake, That Most Bloody Tenent of
Persecution for cause of Conscience, upon a second Tryal, is
found now more apparently and more notoriously guilty, etc.
By R. Williams of Providence in New-England. Small 4fo,
calf, red edges. London, 1652.
A
V
e - - >
-
r
^BLOODYHTENENT
YET
More Bloody:
B Y
\ Mr Cottons endevour to wafh it white in the
BLOOD of the LAMBED
Of whofe precious Blood , fpilt in the
Blood of his Servants 5 and
e^ Of the blood of Millions fpilt in former and
later Wars for Gonfcicnce fake,
THAT
Moft Bloody Tenent of Perfecution for caufe o
Confdence, upon a fecond Tryal, is found now more
apparently and more notorioufly guilty.
In this Rejoynder to MrCtttof, are principally
I. The Nature of Perfecution^ 1
II. The Power of the Civi^
^ in Spiritttals
III.Tfce Parliaments
<
Differing Confciences
$s$
<&
.
Alfo'as a Teftimony toMrC/4^ Narrative )is added
a Letter to Mr Endkot Governor of the Maffachufets inN. E.
By R. Wl L L I AM s of Providences
London, Printed for ^/7«-^ Calver^ and are to be fold at
theblack-fpread-Eagle ac the Weft-end of Pauls , 1652.
:
£ife><
TO THE
MOST HONORABLE
THE PARLIAMENT OF THE
Common- wealth of E N G L A ND.
Meft Noble Senators,
NE of thegreateftS/tfVfo, and
as a&ive as later times have
yeelded 3 Charles the fifth,
tired out with Affairs of State.,
refigns up all^ and fits down to
endhisdayes in quiet Ccmem-
-. •r' i •» , r Labours
flatten. I doubt not but many or
your Honorable Heads have felt the thorny Crow*
(of thefe late years troubles) to/harp, fo mighty ,that
your tired Spirits would joyfully embrace., if not
(with Charles the fifth; a totall Ctj/tow, yet like
fome faithfull tired *f*dgt9 (after fo long and trou-
blefomeaTf4rw)atleaft fome breathing fhort f^-
catlon.
Although I dare net (as to Englands peace and
fafety ) admit defires of your T'etaU Cefiation^ or long
wcatiw : yet common Gratitude for Cuch incompa-
rable
To the High Court of Parliament*
rable labours, expences3 hazards, 8cc. from whence,
the God of heaven hath vouchfafed fuch rare and
incomparable prefervations, deliverance.?., enjoy-
ments58cc. I fay common gratitude cannot onely
wifhy ou heartily St pray for earneftly your eternal
Reft, and moft joyfull Harveft in the Heavers 5 but
alfo,all the poffible breathing hours, and cool reti-
red fades ot Contemplation and felf. enjoyment a-
midft the fccrching Travels of fa tnany vexing and
tedious AEtioris* You cannot (ever renowned Patri-
ots) but like fotne grave Commanders of Fleets and
Armies, who have brought their Ships and followers
through tempeftuous farms and bloody fights^ to
joyful Reft and Harbours \ You cannot but look back
with Admirings3 with Praifings, with Refolvings
tocaft you Crowns, and Heads, and Hearts, and
Hands 3 ( for the remaining Minutes of the fliort
Candle of your life) at his Feet., in whofe moft
High and moft gracious Hands have all your Breaths
and way fs been.
In the review of the multitude of your Att-
i»gs and Sufftrings , your Batteffs and riff tries 9 Dan-
gers and Deliverances 3 you cannot 3 ( no man can)
but obferve and fee an (naked) Arm from
TWO stifMu Heaven fighting for you , but moft efpecially
^ariilment to ^nce ^e times and houres you gratified the moft
t^e^ingof High Eternall King ef Kings (now more then ever
%?"&*• England* King) with thefe two famous Subfi-
les ( if I may in humble Reverence fo call
them.)
Thefrft $*«&- The firft ? of Mercy and Moderation to the
(Mr- ,
To the High Court of Parliament,
oor opprefled Confciences of the fnglijh Nati-
,,y amidft the throng of which he gracioufly
will, yea he hath acknowledged, that [em of his
own' dear Children (the Sonnes and Diughters of
the God of Heaven) havebeen relieved and fuc*
couredbyyou.
The fecond your high and impartiall drawing The frond $ut>.
of the Sword of $ujlice upon the great and high- fify-
eft offenders: Since which two wonderfull Sub.
fidies, the moft wilfully blind rt'uft be forced to
fee the glorious Going* of the God of Heaven
with your Counsels and Armies 9 and the difcharge of
his holy promife in honouring you, who have fo
highly^ (info rare and unparalleld Trwfls and HA*
&W-0 honored him.
Concerning the firft of thefe Sub(idies9 I v/as
humbly bold fome few yeares finee, to prefent
you with a Conference between Peace and
Truth D touching a moft bloudy Murtherous MA-
lefatfor 5 the bloody Tenent of Ptrfecuti&n for
caufc of Confckrct : ( a notorious and common
Pyrate 9 that takes and robin 9 that fires and fakes
the ( Spirituall Skiffs and Feflels) the Confd-
ences of all men, of all forts, of all Religions and Per*
Jwfions whatfoever.
It hath pleafed Mafter Cotton^ ( a Man in-
comparably too worthy for iuch a fervice) to
attempt the wafliing of this bloody Tenent ,
(as hee fpeakes) in the blood of the Lamb
CHRIST JESUS (though one part of the
the High Court of Parliament.
of the God of Heaven between three of their moft
eminent Towns or Cities, Firft Stafore was the
" wondrous WealthyC/Vy,their goldtn Citie ,til a proud
Sttfote,ttndojie wealthy, Merchants widow ^ caufed a whole fhips loa-
t^l7;^r ding °f whea* (which her (hip brought home and
UlttbanHulnefsm n j r • r J \ ^ i i. t_ T T i
ine delpiledj to be thrown over into the Harbour,
which(with other Accidents of water and weather,
Cods moft righteous providences ) fo choak'd up
the Have*, that Veflels of Burthen durft never
frequent that Citie ( by this occafion ) moft won-
drouflv impoverifh'd) fince.
undwhfa From s**f*r* God carries all the Shipping and
blood? Tcnwt of wealth to Enctwjfifl, whole Jealous., over-zealous
Perfecutlon: and furious Clergie provoke the Civil Magi/lratci to
perfecute differing 3 non conforming csnfciences : A-
mongft the reft 'tis rare (if ever ) that the moft glo-
rious Son of <7^himfelf efcapcf.
fiaT« Amfte^ From Sf!C^jftn therefore fa Den of perfecuting
d*m,rJfcd** Lyw> and mountain of Leopards*) the perfected fled
its prefcntbi&bt to Amferdam^ a poor fifliing Town D yet hartorous
tut glory, by an<j favourable to thejljing9 though diflenting con-
**" jBMtt : This confluence of the perfecuted , by
<70<// moft gracious coming with them , drew ftotts,
drewTr*^ drew Shipping, and that fo mightily in
fo fhort a time, that Shipping, Tradittg^wctlth, Great-
ntfie.) tionour (almoft to aftonifhment in the Eyes of
zMEurfpt^ and theworld) haveappeared to fall as
out of Heaven in a Crown or Garland upon the
head of that poor Fiflier Town.
O ye the prime of Englifh men andEnglifh worthies,
whofe fences have fo oft perceived the everlafting
Arms of the In vincible and Eternal King, when
your
to the High Court of Parliament.
your Ships MM hath been full with water3yea with
f /M/,when ftorms without,fires and mutinies with-
in, when (he hath beaten upon fome Rocky Hearts
andpaffagesy as if (he would have ttavedand fplit g9iit,t
into a thoufand pieces 5 yet thisfo neerftav'd^ fo
neer fired, (o neer fplit, foundred, finking Nation,
hath the GWof Heaven (by your moft valiant and
carefull hands) brought fafeto Petceher Harbour \
Why now fhould any duty poffible be impoffible >
yea, why not impoffibilities poffible > Why fhould
your Evglijh Seas contend with a neighbour Dutch-
man for the motion of a piece of Silk9&f. and not
ten thoufand fold much more your Englifh Spirits
with theirs for the Crown of that State- piety and
Wifdome which may make your faces more tofhbx9
not only with a common luftre after a Dutch Prefi-
fident^but (if it be the holy will of God3and I hum-
bly hope it may bej with a glory Tar tranfcending all
your faireft neighbours Copies.
The States of Hottand having fmarted deeply and
paid fo dearly for the purchafe of their freedomes3
reach to the neighbour Nations and the world, a
toft of fuch their dainties. And yet (with due reve-
reace to fo wife a State, and with due thankfulneflc
for mercy and relief to many poor oppreffed Con- TheSutet of
fciences) I fay their Piety nor Policie could ever Sfj^J^
yet reach fo far , nor could they in all their School ttnif&trtj
of Warre (as 5their Countries have been call'd) of c*»fcie*c<.
learn thacone poor Leffcn of fetting abfolutely the
confciences of all men free.
'Tis true, they vouchfatedtothePapifband Ar-
minians the//for/jr (as I may fo fpeak) of the prifon,
B and
T0 t be High Conrt of Parliament*
The tA8 for
CivillE*g*ge-
mtnt of great
nect/ity.
The fecond
Petition
true (in the matters of Religion and Confciences of
men^efpecially :) the violent motion rnuft break.
But Light from the Father of Lights hath fhined
on your eyes : Mercy from the Father of Mercies
hath foftned your breafts, to be tender of the ten-
dereft pare of Man, his Conference : for indeed
there is no true Reafon of Policy or Piety (as this Dif-
eourfe difcovereth) why that man that will fub-
fcribe (and give affurance for honeft meaning) to
that mod prudent Aft of Givill Engagement,
(what ever his Confcience be) (hould be depriv'd
and rob'd of the liberty of it5in SpiritmS, and Religi-
ous matters.
I have (I fear) been long in my firft Petition, my
fecond (hall be brief, is this.
I moft humbly and earneftly befeech your #*-
noun in all the ftraits and difficulties which yet ycu
are to pafle ( concerning this great point of mens
Consciences, or other high affairs) fteere carefuly off
from one funk Rock^ on which fomany gallant Vek
fels have mifcarried. This Rock lies deeper then o-
thers5and feldom hath appeared but at fome Dead-
low water^when the moft high -fudge of the whole
world reckons with Men or States> in low conditi-
tions and debafements.
I humbly beg from God the gracious continuance
of his mighty Angels guard about your fitting 9 to
preferve your Honours from the flames of Wart a-
broad3and from fuch flames at home : from Hifings^
ify wtfdmt from Tumults > from Af*/^/« ,from Piftolsfiou\ Stabf9
from PowderoplotS) from Pojfon,&c. but above all,
from your own^/^w/ and Micks in ftraits and
difficulties. The
To the Higb Ceun of Parliament.
The holy Hiftory tells 3 that on this Rock (in a
State ftrait) ftrook the great Statift^r^4«i5 to the
inline of himfelf and his pofterity.
On this Rock fplit that famous and zealous Re-
former $efat.
This pluckt the Crown from Sauls high head,
when his own wifdome in ftraits made him prefum-
tuous about the worfhip of God.
This pluckt off the Crown, and pluck out the
eyes of Zedekiib, when in a ftrait he trufted not in
God5as Solomon fpeak*,but leaned to his own under-
ftanding for his fafety.
To which purpofe my third Petition is.,that in the ThnMrd
midft of Co many great Negotiation otf#(lice,of Mtr* tm%
cj to the Bodies and Eftates,or Spirits & Coafcien-
ces of fo many tho jfinds and ten thoufandDyou for-
get not to deat;'«/?/y3& to (hew mercy to your felves:
Oh ha vv lamentable and dreadful wil it prove, if af-
ter all your high Employments (as the State- Agents 8c?
Fiiftors for the CmmMmtl \ ) if in the midft of all
your cares and fears,and toffings about iheSouls and
Cofffciewesaudfalvattwsofothers , your own tnoft
dear and pretious feives make an eternal Jhlpwack ?
Your Honors know3chat although men have chofen
i and cull'd you out as wife and notle^yet God hath not
* chofen (if Paul fay true) many wife and noble to eter-
nall life and bleffednefte*
Who can love and honor you,and flot cry to the
God of Heaven for you , and to your felves for your
felves : Be not fo bufie about the Earthly eftate, no
nor the Heaven y eftate of others, as to forget to
make fure your own vocation and elettion^ & to work
out your ownfalvatiw with fear and trembling*
Oh
To the High Conn of Parliament'
Oh let not this bold erf offend,and though offend,
yet let it throughly wdt your noble ffirits to know
r- y°ur Dangers & hindrances(more then other mens)
from a world ofdlftrattlons from withou t,fr om fride
&felf-confdence from within, from the flatteries of
fuch who(hoping for rewards & morfels from you)
proclaim abroad (that you may hear it ) Oblefled
Christian MagiflratesjChriftltn Kings & £uecM,Chrifti-
an States£hrittian Parliament ^Chriftian Armies £v lul-
ling your pretious fouls into an eternalljleep.
I need not remiember your Honours of that moft
wonderful fumrna totalis of all the cartings up Q£ Solo-
mons choice particulars ( his wifdomjvorh, richtsjeacc
_ and fl/£4/»r£O Vanity and vexation offririt. I need not
v l *J y' r i i r n '/•/-. r «?.
remember you or that wonderrull O»/^/^ or Pht-
m'lty #*&. lip the 2nd of Spain (neer his laft ) to his fucceflbr and
«f fon Philip the 3rd, to this effeft : I have had and ex-
« pended (about the time of thefe 30 years) 5p4.mil-
<« lions of Treafure^nd yet gained nothing for my felf
c< but heart forrow,and vexation of Spirit. Your own
obfervant eyes and ear s (in the late moft wonderfull
changes and toffings of all affairs and things) cannot
but read a thoufand Lt&ures to your moft ferious
midnight and morning Thoughts of the moft certain
uncertainties of Friends, Treafure?3 Revenues, Ar-
mies, Forts, Magazines, Caftles, Ships and Navies,
Crowns and Lives.
Why then fliould your renowned w\\dom & pru-
dence excel the folly of others as much as light excel.
ltth^W/t^/j,infearchingof the root and caufes of
Tru* Htwtnty matters Jn fore- feeing Events and Confequences, in
railing Monies and Armies, ia choofing Agents, in
framing Law$5in mauaging great affairs at home &
abroad,ln difcoveyipg^/w^in preventing danger s^ &
fin all
To the High Court of Parliament.
final! overthrows by fure retreats^&c. If yet,alas. that
wifdome make not out a faving difcovery of the moft
holy and only wife5the Alpha & Omega, the firft of can-
fes and lap of Ends (in whofe hand is all your breath and
wajs'.ym raiting fpiritualfupplies againft your fpiritually
devouring adversaries^ in difcovering their methods^ de-
pgnetjieceitsj\\ preventing that(thatj) fatall overthrow,
and eternall defeat (rtmedilefs^hopelef^ where the worm
never dies3and the fire never goes out ?
O why fhauld your renowned vdors fo glory in the
conqueft of attes^a/lies, Skips & Armies^ if your felves
are led captive in the fpiritual ch^uns ot luffs fcpafijor/s,
amorelamentable3 and more to be deplored objeft,
then the pooreftyfoiw in the Spawfi aud Turkifh Gaflies.
What (hall avail your admired diligence and affivity
in managing Sc quick difpatehing fo many and fo high
affair s,by day and nighr,catching hold of all occa(ions3
"redeeming all oportunities,improving all advantages,
if you lofe the fair Gales^nd orefl'p and deep away the
pretious and ineftimable feafons and calls., and knocks
and offers of your own eternal ^Mercies ?
What boots your exemplary and impartial! juftice on
fo many and fo high Deihque»ts9\l your own bofomes Jr«-'7«-
are found traiterous to the State of Heaw*, rebellious
to the King^ to the God offpirits^nd if in that moft high
Court \>f!f uft ice from Gods moft dreadful tribunal you
hear that thunder(which oh that you may never hear;
Tis true your mercies have been eminent to the poor,
totheoprefledjtothecaptive^tothe maimed, to the
wounded,to the fatherlefs^idows.j&c. But will you
now be cruel to your felves, incompaffionate to your
own bowels 5 infenfible of your own wounds a
> O fearch and fee, and be perfwaded 01
1 your
To'th* High Court of fatliawtnt*
your infinite want of Crummes falling from yourTatle
of Mmy \ of the infinite price and 'value of the wiwt 8c tjl
of the mercifull ( though defpifed Samaritan) to eafe
and fupple^o cleanfe and heale your broken Hearts
and wounded Spirits.
The flames of your %jal for the Ged of Ifrael (as that
famous letw faid)have been fo bright^and mounted fo
high againft two mighty Fa&ions of the Kings and
Queens (the Pnlats 8c the f 0pft)that thofc flames, htfve
not only dazled and amazed all Britify eys (the Englifh
i- ^ t^le -c<W^)but or'e the $<?4j,and or'e the^///3and or'e
ens. the Pireneax m(wntdns:p&& Remes own 7 hils have flown
& fild all Proteftant and Popifli Cars, and hearts,, and
tongues, with either admiration 8c exulting, or furious
rage and indignation ! Yet what avails thefe glorious
flames,w& furious whirling of your zealous Charicts^if
yet they are but fibtis} ItSrtban the Cod of this world
poffefle the Throne of Pride and ojtent alien in your bc-
foms (Come fee my zeal which I have for the Cod of
Ifrael) yea though you (hould go on where febu left,
and fhoot home where he fell fhort, yet what avails it
that the God of 7/r^/bc in lekus mouth , when God-
ftlfe.fSod-bonwr&c. fill his breaft & heart ? What gains
he by the (laughter of Princes^Priefts and Gods5when
jfraelit felf is but an Apoftateftatefrom the true wor-
™V of the Gcd of 7/r^and l&* himfelf (according to
the purity of God* nwWand trdinances at Ier»(a!ew) re-
formed not fo much as his ownprivat bean & wnfciencti
Alas3what folid joy fmoft zealous WtfH&u)fhalla
Crown ofleavesfz temporal rewardj/f/wY wages) bring
to your Noble Heads & Bretjts, if you heare not at laft
thatfavingC^to all humble and felfe-denying Fot-
Iwirsot ffefw,Cmeyeblt([<dof my Falber, inherit the
of the world,
Your
To the High Cmn of Parliament.
Your admired publick patience fo wonderfully
aflaultcd, fo wonderfully loaden with fueh migbtie
Triah from Mans, from Gods hand, with fuch migh-
tyl^/r^5m*§kty Defeats, mighty Labours &H*?(atds,
mighty Reproaches, &c. I fay your unwearied Pati- "flfti**'
ence hath ftood (like fome mighty Reck,or t^dnvitt)
invincible : Yet who can ftile this Pattoce, or Scate-
policie! ify our private Howfes and Breafts fwell and
Iwarm with rebellious Paffions, Impatiences, Re-
venger / If in the furnaces of your own private af-
fli£tions, aud in the powrings out and changes of
the moft High upon you, your Droffeznd Lees of un-
mortifiedjUnfandified Spirits remain uncleanfed!
if you moft humbly kiflfe not the Rods of the moft
High chaftifing you by fickwffes, by hffes, and other
triaSs, humbly thankfull, and longing to declare the
the Spirits of true Children, truly defiring more
and more to partake of his Divine Nature and Ho-
lineffe >
Yea,what avails the Crown of your enduring Con-
ftancy., that have rid out fo longa^rw, held out
fo long zjiege , not fainted in fuch tedious Travels,
Labours, Opp&fitions, Treacheries, Difconragements, but
glorioufly caft Anchor in the Port of Patience 5 if yet
your perfonall Right eoufnefs pafle away as the
morning dew melted with the warme beams of vi-
ftorious and profperous Succefs ? If your own pro-
fcffions ofChrift fe/w prove but a fading colour,
and not died in the right Grain of the pretious bleid
Your Honours well remember , that the maia
point of Lathers Reformation (and before him of the
G
flf Higlp Court
Hujsites in Germany and Bohemia^ and before them of
the Wficklevifti in England ^ and before them of the
WAldwJes in PiAwe, confifted chiefly about Repen-
tance &n4 Faith in the blood of e/WS: That the
main Contentions of Calvto., and ftncehioi of the
moft Reformers, have turn'd upon the hinge of
the Form of the Church 9 and the Adminiftrations
thereof the lamentable though pretious FtuJl' of
thofe fires of ft rife among the wifeftj holieft5 and
learnedftof theFollowers of Cfaifffcfiain thefe
So **n, oppofte times- You kn°w tbe Lord gP<?/iftr prophefied. That
fo many /4//i Chrifls fliould arife? and the Scriptures
tt tqoie thep once give the titk ofChti/l to the Gtwrch)
t, ' Vifhcnce it is evident 5 That every feverail Modcll^
Platform., an&pwfepien of a Church ', is the profeffion
of a various and different Chrifl. Your Honoups
alfo know he fpake tnoft crue (being Ttttth it Sclfe)
that faid3 That which ismoft highly cftecmeetfr
mongft men, is abomination in the fight of Gedly
Luke. 16. Hence, fuch may the glorious profeffion of
Chrifls or Churches be , as, may raviih the eyes and
hearts qfrnen^ 2nd from, which the jealous eys of
the true kor4 eft fa tu-je.n. away as from the falfe
and counterfeit with indignation. Befide the Com*
terfeit in holy Scripture, how famous was the Ptgt-
of trjat counterfeit King of EvgUndi which fo
vexatio1 one°f h wifeft °^
er Cburcktf.
fejife*!) lfiyVhoW wonderfully
mgnftjous impofture take, that not
onely
T0 the High Conrt of Parliament.
onely Foraigncrs where that Counterfeit moft
kept (the Arch- Duke, the King of France, the King
of Setts, the King of RmMes^he Irijh Nation,&c.)
were deceived with that feigned .King , but alfo fo
many gallant men of our own JV4#'0#, even to the
wifett and higheft (as that famous Stanley Lord
Chamberlain., the Prtfewtr and Rai/er of King Henry
himfelfe) lamentably loft their Heads and Lives a-
bout that pretended King > Now counterfeit Sfiri-
tudl delufons of falfe and counterfeit Chrifls, as they
are deeper andflronger, fo they find more eafie poffef-
fion of the E*rs and Souls of men, fo wofully prepa-
red bymtuTvMlfclf-JcccMtgs.
On fix principall Pillars or * Foundations ( faith
the holy Spirit, flrf. 6. 6. ) is built the fabrick o
of true Chriftianity: On ^epenunce^on Faith, on
Bapttfines, on laying en of Hands, on the Refnrre^ion^
and the Eternall tfudgement.
Concerning the two middle ones of thefe
there are and have been mighty and lamentable
differences among the Scholars of fefi»9 who yc:
agree in the other foure3 of Repentance and Faith,
the Refnrrttfion and Eternall judgement.
Whatfoever your Honours apprehenfions<are
the foure laft, I befeech you (as you love your lives j
to Eternity) make fure of the two firftsand ply (with
Sailf and Ows) day and nights, and give not reft to
your fouls till you have anchored in fomebleffed
tffurance, that although you find not fatisfaftion in
the many frames of Churches pretending, yet that
you have faved (as once you know a wife and ho-
norablefperfonage faid)the ifrd in your Bofvne: and
C 2 that
To the High Conn of Parliament*
that thofe your very eyes which have feen fo much
of Chrift Jefus5 and fo many wonderfull changes,
and have been rotten awhile in their holes ( in
2>f4f£) (hall joyfully poflefle , and fill their holes
again, and be glorioufly bleffed with the fighfc
of a Redeemer, when thefe Heavens and this Earth fhal
pafle away. For which humbly and unceflantly
prayes
Tetir Henours wofl urifyonkj,
jet uttfantdly devtted,
Roger Williams.
Your Honours (wanting time to read much) may
pleafe to view in a few minutes the Pirtraitfurc
and <*Map of the whole Blood] Tenent in the latter
end of the laft Chapt. Chap. 7$ .
To the federal Refpe&ive General Courts,
efpeciaUytbatoftheMzff&chutets in
N. ENGLAND.
Honored And. btlwcd Friends andCountreyme* ,
iHile You (it drie on year fafe American
Sboars ( by gods moft gracious Providence)
and have beheld the dolefull t offings of fo
many of Europs Nations t , yei of our dearcft
Mother, aged England, in a Sea of 'fears
and TSlottd, I am humbly bold to prcfent
your Eyes and Hearts with this (not unfeafonable; difcourfc
of Blond, of the Blotidj Tenents of Perfection, Oppreflion,
znd Violence , intheCaafe and matters of Conference and
It is a Second Conference of 'Peace and Truth , an Exa-
mination of the worthfly honoured and beloved Mr. Cottons trkek
Reply to a former Conferences^ 'treatife of this Subject. °fLyo\
And although it concern^all Nations , which have persecuted 'rcuwr
and {bed the Blottd of fefus , the Bloudie Roman Empire,
with all the Savage Lyons thereof, Emperottrs and Popes*
the bloudic Monarchies of Sfain and France , and the reft
of Europs Kingdoms and States ( which under their fcveral
Vizards and <Pretencss of Service to god , have in fo many
thoufands of his Servants , furthered fo many thoufand
times over, his dear Son) yea although it concern that Blottr
die Tvrkifi Monarch}) and all the Nations ©f the World who
pra&ifc vsWoicrtt) the Cenftiencc of any Chriftian, or Anti-
chriftiatts,
To the General Courts of New England.
Pagans^ yet it concerns your feives (with
all duercfpeftotherwife bcitfpoken) in fome more cmi-
unt more efre- ncnt degrees : Partly, as fo snany of yours of chief note (be-
ciallv toncernt rj \i -, \ J* . . • ' • -»T r t i /•
N* fi. dc *"• Cotton) are engaged in it; partly as N. England (in
rcfped of Spiritual and Civil State ) profeflcth to draw
nearer to Chrijt 3efus then other States and Churches, and
partly as 2^ England is believed to hold and praftife fiach a
THoudie Z>o^/»f,notwithftanding Mr- Cottons Vails and /Vr-
tences of not perfecting men for ctnfcience , but pumfhing
them only for finning againft conscience I and of but fo and
fo9 not perfectttingy but fttnifiing Heretick* , Blafj>hemersy
I delators, Scducerst&c.
It is Mr.O/^0^/ great wlflake and for get f nine fey to charge
rac w^tna pubfok. examination of his privat Letter to roe;
whereas in Truth , there never pafled fuch Letters between
hirafelf and me about this Sub jccl; as he ailcdgeth .- Buttbc
Triftners Arguments againft Perfeeution, with Mr. Cottons
An/Tver thereunto (which I examined ) I fay thefe were ««-
expetted/j, and fcltmn/j fcnt to me, as no privat thing, with
carneft defirc of my conf deration or Animadverjions on
them.
Thcfc Agitations between Mr. Cotton and others , fo
fent unto me, as alfo the Model of Church and Civil Power
by Gods Providence coming to hand, I fay they fcem'd to me
to be of too too Public^ a nature : And in which my foul
not only heard the doleful 1 crj of the fouls under the Altar
to the Lord for Vengt ance , but their *wwi&follicitationsy yea
and the command of the Lord ^eftts for Vindication of their
blonds and lives Ipilt and deftroyed, by this Blsudie Tenent%
though under never fo Fair and Glorious Shewes and O-
lonrs.
T*16 ro°ft holy and allfeeing knowes how bitterly I refcnt
thc k&4ffirenee wich Mr. Cotton, yea witfe the leaft of the
perfont> but a- followers of Jefu5% of what conference er worfiip foever : How
gAinftthtirbloo* mournfully I remember this flroak^** I believe) on Mr/ Cot-
(tyVotttinund f^/eyc, and the eyes of fornany of gris precious children
zn&fervants, in thefe and other parts; that thofc cyesfo
fiercing
To the General Courts of New England.
pcircing and heavenly (in other holy asd preciou* Truths of
God) thould yet be fa over-clouded and bhudfiotten in this:
I grieve I oiuit eontefl , and maintain this conteftation with
(in other refpe&s ) to dearly belwed and fo werr^jr <*sfdver»
faries.
And yet why mention I or refpeft I man that is but Grafr,
and the children of men that mutt <&> , whofe Ttrains, Eyes
and Tongues (even the ^0/7^ and the hightfi) muft jbtnlj
j/tf^and m in their j^/f and £0/1;.
Without remerabring therefore who my Adverfarie is,nor
a^ the Wormwood and the (/<*# fo frequently in Mr. Cottons
Reply againft me ; I fully and only kve! with an upright and
ftngleeje (chc Lord Jefus gracioufly affiftingj againft that
fowl and monlirous bioudie Tenent an<i Do&ri», which hath
fo flily ( like the old Serpent the Author of h) crept under
tbeftudeand Hieker of Mr. Cottons Patronage and Pro-
tedion.
My end istodifcoverand proclaim the erykig arrd horri-
ble guik of the bloadie Doftrin, as one of the m^l't Seditious, 'J^xwdof this
Deftrtiftivs , BUfpkcmom , and Blottdieft in any or irrall the rf4;^*
Nttionstfthz World) notwithftanding the many fine T7**//,,
Pretence* and Colours of not pcrf^cucing Cbrift Jefw , bur
Her sticks, notGoas Truth or Servant s> bu-t BUfthtmtrs^ Se-
ducers : not P cr/^«f/^ men for their £wfcience' , but for
finning againft tbeir Confcienc&,&c*
My qnd is to perfwade gsds fadah (efpccially £ towaiTl
theio bands from Blwd^ cocleanfe their hearts andwayes The cry tftft
from fnch Vnchri-ftian-p.ra^ice^ toward all that is man , ca-
pafrleof a Religion zn&&(Lov>Jlience, butmbft of all toward
Chri&fefttSt whacries-out (ashed[d;to^«/) iirthe fuffe-
rings of the leaftof his -Servants : Old England , Old Eng
land* Nety England, New England, King, King, Parlitt-
ments parliaments, General Courts, General Courts, Prefij-
terians, Prefbyterians, Independents^ Independents, &c- Why
pcrfecutc yxm me ? It is hard for you to kick againft the
Pricks.
S*rv**t$ m&witnefts of Jeflit
(what
To the General Courts of New England.
(what Truth foever of his they teftific) for that great and ge-
neral and moft dreadfatt [Laughter of the wituejfes , which /
cannot but humbly fear, and almoft believe, is near approach*
ing , and will be VJhered in , provtak^d and haftned by the
freudfccftritj, Worldly pomp> fiejhly confidence , and blettdy
violences of Cods own children, wofully exercifed each againft
other, and fo rend red wofnliy ripe for fuch an Vniverfal and
dreadfttttStorminATempeftl
A BAT AgM *^y en(* anc* k°Pe *s t0 put a Cbriftian barr,*ndjttft and r»* r«
Ptrftcutio*. cifttlSpoaks in the wheels of fuch zealous reforming fehttes,
who (under tbeF«.<W and Name of £**/j ^riefts) may
poffiblybe induced to account ic good fervice untoGW,
to kill and burn hfs precious Servants.
My end is, that the greateft Sens of Blond (the Papifts)
may know, whenever ( as the Saints in Qvccn Maries days
confcffcd ) when ever it lhall pleafe the jealous C/W for the
Or A -Tejlimony fins of ^s ^/^^ to turn the iF^f // of his moft deep and ho-
c?<f//y 'intbeP*- ^ Providences ^nd to give the Power to the Paw of the 2?f*/£,
f'/f/. againft his Saints and Trttths , for their laft dreadfnll flaugh-
ter (as Daniel and po/(w do clearly feem to tell us) Ifaythofc
Sons of Blottd , the blendie Papifts , may know , that their
bloudy 'D&rin of}erfecution, was difclaimcd by fomc, whom
they call Sectaries : That tqtiall and impartial! favour was
plctdcd to theCatht/sc ks ,ai wel as to their own or other mcns
Souls and Conferences : And that if that great Whore fhall
' yet proceed not only to drink the wine of their carnal Jotli-
tiejn the Bowles of the holy Ordinances of Chrifts Temple
and Stnttutrj-, but alfo to drink more drunk in the bloud of
his Saints and witnejfesl This Teftimony may ft and as a £ha.
rafter of Blond, fixed by the hand of Gods eternal Truth and
*Peacfy upon the Gates of their bloudic G*«m, and upon the
fore head of their bloudie Judges, ^vho (under what pretence
foever ) hunt and perfccutc the Souls and Gonfcienccs of any
Child of God or Ma*.
, MV tru|y honourc^ a«d beloved Countrimen, vouchfafe me
And I befcech you that humane and Ghriftian Libertie to fay, that
Ifcaryour ^n>/ arc lock'i up ia a double prifon frem any
ferious
T0 the General Cenrts 0/Ne w England •
ferious Audience to ought of mine prefcntcd to you. The
firftof yrfjW/V* againft fuck and fuch* perfon. Thefc-
cofld of Confidence ) againft fuck and fuck a matter ; and
thac while my Conference or another mans faith , Let me be
Heretic^ Blaffhemer, Idolater^ Seducer, with fbrift Jefus^
with his Apoft/fs, Saints and Witneftes ; Let me (for his fake)
bear Frowns, Cenfures^ and Perfections^ from men fo dear,
fo excellent, fo > holy \ Your Conferences plead for equallZ*-
bertie of oppofag in your way,all fuch erroneous or wandring
For anfwcr , It is but Humanity , it is but Chriftianitj to
wtrnkmeekxeffe and moderation to all men : Jt is humane
and Chriftian Wlfdom to Itftento a ferious Alarm againft a
Common Enemy : Prove the Alarm falfe, it may be but trou-
blcfome : Prove it true, it may be Deftruftiov to have defpif-
As the wounds of a Zoz>* r are better then the Kijfes of an
Enemy : So faith the fame Spirit , anopen^f^^ is better
then iecret Love .
But yet your Conferences (as all mens) swft be fatisfied3
I have therefore in ail thefe Agitations humbly prefcn-
ted (araongft others,) two Fottndamental Hints or Confide-
rations. tio?t\
Firft that the People (^ Original Q^ all free Tw^rand
government) are noc invefted with PflTper from Ghrift Jefnsy
to rule his Wife or Chttrcb> to keep it purest® punifh Opposes
by force of Armes^t.
Secondly, that the Pattern of the National Church of 7) -
me/, was a None- fuch) unimitable by any Civil ^tate, in all
or any of the Nations of the World tx tide : In this latter
hint J infiftcd more largely in my former Confederations upon
Ckwck andO'wV Po^er in ^V. J5. unto which Mr. Cotton
replyed not (and of any other Replyes of any (to whoa
Mr, Cotton refers iU do I yet not know of.)
I Add, it is a glorious Character of every true Difcipte or
Scholler of Ghrift Jefm^ to be never too old to learn.
itisthcC0wnMJMfof C/;r// ?</w to his Schollars , to try
D il/
To the General Conns tf New England
ail things : And Libertle of trying what a Pt?it*d* yea whac
an (efteemed,) Enemie prefcnts, liach ever (in pOiut of Chri*
fti*nity} proved one cfpcciall means of attaining to Ehe
of Chrift.
For 1 dare confidently Appeal to the conferees of
Lib&tie ef try- m?^ k*^ing few ants , if tbztobfervation be not true , to
ingforbiddtn w'c > that ic hath been the common way of thfc father of
eSrc. Lights^ co inclofe the £*£&* of his holy Truths, in dark and
obfcurc , yea and ordinarily in forbidden Beoly , pe rfons and
Meetings, by Sathan ftiled Gonvemieies.
^ -ZVr »? Englifi Voyages^ have taught moft of our O/^ Englijb
fpiritf) how to put due prices upon the tno& common and or-
England* &ml*y unAervulued mercies i how precious with fome hath
Leffon/. been a little Water ? how dainty with others a piece Q? bread:
How welcome to fome the pooreft bowfing ? Yea the very
Land and Earth, after long and tedious pafTages f
There is one commoditie for the fake of which moft o{
Cods children in 2V. England have run their mighty hazards}
a commoditie nurvellouQy fcarce in former times (chough in
fome late years by Gods moft gracious and mighty hand more
plentiful) in our native Countrey : It is a Liberties? fearch-
ing after Gods moft holy mind zndpleafure.
Out of this moft precious and invaluable feVoe/, if you fuffer
Sathan (chat grand t hiefznd cheater to bereave you, and that
Libert of *c ^a^ a cr*me > humbly and peaceably to queftion even
Lnwes itid. Statutes , or what ever is even publiekly taught
and delivered , you will moft certainly find your felves after
all your long Run ( like that little Frenchman who kiiiMthe
Pukf o{ Guife > and was taken next morning neare the
Jan lepctit. place from whence ke had fled upon a fwifc horfe all night)
I fay you will moft certainly find your felves , but where you
*trc, cnjltv'dtnd captivated in the GW».r of thofe Ptfijb
T>ar^effes , £to wit, Ignorance is the mother of Devotiev,
and we muft believe as the Church beli€ves,&c.]
Remember therefore ( O ye the Cream ind Flwer of
Englijh Fiahtatioos in America ) what a black and dtrefull
a cWf it was with which it pleafed the Spirit of GW in Haba-
To the General Courts of New England
cuck, to brand the AJJtrian Monarchic, td wit \_ a Bitter and
htftie Nation^ but in thefpirit o^meekneffe^ in t he meeknejfe
of wifdew, be pleafed to remember that pofliblc it is for Gods
viftle , only people in the Wld to have very foul and blou-
die hands, full of Bl6ttd(Ifa.i.} ! To build up Zu>» and fe-
rufalem (thac is, to erect tbe Vifible Church and Kingdom of $ods only peo-
God) with Blond ( Mie. 3. ) and with Iniqvitie : That the pie.
Heads and fudges of GW-r People , may judge for a reward
(and the deceitful! heart of man grafpcth at regards more
then of one fore ) that the Priefts and Prophets thereof may
teach and Prophejle (and it may be frequently and excellent-
ly, but yet for ) an/>*>*and for money ; And that yet their
conferences may lean upon fehovtb , and they mty fay with
confidence, is not the Xor^amongft us? None evil (hall come
unto us; &c. O remember that your Gifts are rare, your
Profcfllonsof Religion (infuchway) rare, your Perfecuti- MJC ^.
ons and hidings from the ftorms abroad,rare and wonderful!: N. England mu ft
So in proportion your Tranfgrcfilons, eftatc and publick- befi*gul*r,asin
fins cannot but be of a rare and extraordinary g*ilt : Nor
England's forrowes (when fins are ripe and f*tt)
be other then the Dregs of germanie9^^ Ire land' t> of£ng-
A*»/s,and of Scotland^ Tears and Calamities.
Araongft the crying fins of our own or other fmfuil Na-
tions: thofc two are ever amongft the lowdeft, to wit, /**
vented Devstions to iht God of Heaven. Secondly, Violence
and OpfreJJlon on the Sons of men (efpecially (if his fons ; for 2 of the
diffcntiflg, and againft both thefe, and that the impartial &ad |w
dreadf ttll hand of the moft holy and f calons God(* cwfuming ***
fire) tear and burn not up at laft the Roots of the^
Plantations , butgracioufly difcovcring the Plants which are
not his , he may gracioufly frudifie and caufc to flourifh
what his Right hand will own : I fay this is the humble and
unfeigned dcfirc and cry (at the :T£r*»f of Grace) of your
fo long defpifcd Out-caft :
ROGER WILLIAMS-
E 2 7*
tbt&tflp.
of Perfect
To the Merciful and Compafsi-
nateREADER.
v-^E^Hile the unmerciful I Priefls and Levits turn
away their cruel Eyes and Feet from their
poor wounded neighbours (the oppreflcd for
matters of Religion and Worjblp ) it will be
no ingratefull ad to prefent thy tender heart
and Ear (CompaJJionate Samaritane) with
thedolefull cry of the Souls under the *Altar [[How long
Lord, before thou avenge our bloud on them tfut dwell upon
the Earth] and to pray thy siournfull view of the Akelde-
mae'sznifieldsQl Blood, where thoufands and ten thoufand
times ten thoufands of the pretious Saints (Servants and
Witness of Jcfus) lie flaughtered in their bloudie Gore, in
all Agts&n& in all Nations , where the Trumpet of the Sen.
of God hath founded :
Here and there among thefe fhughtcred heaps of Saints
lie (thin and rare ) the Slaughtered Carkaffes of fome poor
drrians or cpapifts, or other poor deluding and deluded
fouls : ThisfecmiBg colour of Impartial! fuftice ferves (wo-
fuily) that murtherous enemy of all Mankind for a Stalest
^ Covert under which his bloudic game goes on, of pcrfecutmg
(or hunting) the harmlefs Deer , the children of the living
God.
For the fake then of the dear Saints and Followers offefa,
for his holy fake and Truth , for the holy name and Truth of
the moft holy Father Q{ Lights, the God of it, thy compa/fio-
nateeye is here prefenced with a Second Conference and
vew
To the Reader.
view of Mr* Cettsns Replj 9 and artificial bloudic waQiing
Of the 'Blwdie Tenant.
The Batte I about any 'truth of God in Ghriftjs fought and
managed by that moft high and glorious Michael the Arch-
Angel m& Son of god, attended with all his Holy Angels, the
Me fingers and Witness of his Truth on the one fide : On
the other fide by that great red Dragon, whofebloudie Fol- Mxhaeltthe
Iwers, Devils and men of all forts and Nations, but efpecial- fonofoefon
ly the Roman bloudie Emperor , and Roman ^opes (with Stthanthtrtd
Lj*»-\\keF*ri*9 and Fox, like craft) have fuck'd the Blond
and broke the Bones, and devoured the Fleflj of fo many hun-
dred thoufand , thoufands of the King of Kings his fpi-
ritual Binds and Rees in this their bloudie hunting : So that
aptly (I had zimo&faid'Propheticalty) wrote one of their
own Roman Poets of the lamentable condition of the harm-
/ejfe Deer above other Creatures : Dente tuetur Aper ,defen-
dttntferHita Taurum^Imbelles 'Dama quid tiiji Prt&dafumm?
'Tis a lamentable and cruel fight to fee the fens of one poor
man and womin, (all the Globe of the world over (like Ba-
bets builders ) fovaflly difagreeing about a
'Tislsmentableto fee thefe one Mans fons
and Maffacred (in mutual (laughters) as for other pretended
Caufes : So this efpeciaily of fonfcitncje and Religion;
3 fis yet more lamentable and never enough to be lamen- Lamentable
ted, that while the Sons ef Me » do but their ki»d \ the Sons
of Ged, the fons of the God of Peace, thcLWics, Doves m&
Spovfes of Jtfiu (honld thus diicord and jarr about this Chrifi
their hope ! that ( like the very Turks aRd P erf 4ns conten- av^ living
ding about their Mthowethis Suceefors ) the Children of
God fliould tear out each others Throats abaut the laft Will
and Teftament of the Sen of God their elder brother : That
Ephraim Should be againft ftfanaffeh , and Man^ffeh againft
Ephraim, and both againft fudth i yet all fons of one, and
prof effors of one Ced of Jfrae I: _
But oh the low and {hallow comprehenfions of the fons of J*'
men, whoasa^^» M*g (faith ?^) confuraeth; Oh the
depths
To the R.eader.
orce
depths of the Councels and working* of the moft High , moft
H0/7, and only wifet outfhooting all the Generations of men,
who heat and know no more then Jonathans Lad , Is not the
Arrow beyond theef &c.
His holy Wifdom hath an heavenly Re*fo» ( to touch a lit-
dc u$Qn this forrowfuB firing) of thatbloudic Device and
Sale °^ innocent ?ofeph by his own Brethren , the Tons of one
Ifraclw&God.
He knowes why fo holy a Leader of fach a miraculous
People (as I may truly call them) why Aaron (I fay) wasfp
left to the horrible, ungratefull, and outragious importuni-
tiesof this(then the only,) People of God,™ to frame a Beaftly
•worjhipy and to turn the moft glorious and dreadful! Godhead
into the fimilkude of a£fvz/ thateateth graffe.
He knowes why the Ifraelof god ) Rebels, as Mofes paffi-
ifrttls murmH- onately called them) iliould fo often grieve the holy Spirit of
ring. god with their murmuring; , and be fo near todafhouc the
brains of their moft faithfull Leaders;
He knowes why two Parts er Angles of that Heavenly
Triangle (Mefes, Aaron> and Miriam fo neer in Earthly
Auon &nd Mi- and Heavenly Relations) J fay why that rare Pair, Aar*n and
Miriam (hould yet envie and mutiny againft their fodeara
Brother, and fo meek and heavenly a Rule ry Mofes.
His heavenly wifdom hath a reafon of that wonderfull
Shrinking of an Armj of 3 2 thoufand Ifraelits , into one
poor 3 oo left behind, and found only fit for Gtds battelsi-
gainft the Midianits.
o • ., . f - -, - .
A reafon why thole two famous (/hampiens , Samjon and
t)*i/*Wftiould find fo.great difcouragement to their fighting
°f (jeds Battels, thearenof ^W^ bafely binding Samfo*,
and the chief of Davids own Brethren flying in his face with
open Railings.
^ reafon ef that all moft utter confumption t>f <me whole
Te ofjfraels : 2* bV th« furious flam«s of the Zeal and /»*
300.
wddifconra-
g ed bj their
lordbimftlf.
Thefe things happened not by r^»ff , but as the Afoftle
f fa curious an4 wonderfull hurts) fo tfcat
his
To the Reader*
his holy wifdom knowes: xvhy Ifrael muft be fo weary of Sa-
•mueHnk himfelf, and (like the Nations of thtPPorld) muft:
have a King to be their Chtmpion and fight their Battels:
Why Saul this defired King, the JC/^ of Gods own «&««•
w&Ifraels, why yet he muft hunt an innocent David, as a
flea in the bofom, or a Partridg on the moumains, until he
hath (lain himfelf to fet the Gw»* on David* head.
A reafon of that long continued Fattion of fo many Tribts
againft this Davids Crown, and that //?•**/ f fo importunate,
fo impatient for a King) fliould now powr* out each others
blood about a Succe/pr, Whether a Davidfit (th€ fen of Per- tfratl again/I
fecution, Saul) Ifbbofbnh. J«/rf ^ /«-
A reafon ( when David wears both Crowns in one , and
hath all that a moft gracious g»d could efpie out fit for Da^
vid to receive^ that yec he wants a wife that had fo many, and
rather then a Davids finfull Defircs and Whordomes fhall ptf?^ fobbing
want a Covering the blood of Uriah (that is jJr* or z,ea/of Vrith whh kit
God) (hall die and make up one to cover them. Pen.
O the Depths of the founct/s of the holy one of Ifrael
why f thfcrc being but 1 2 Tribes \h ail) \o Tribes of his own
people fliould tear away from 2, and after many Captivities
of the one and the other , both the one and the Other now
are fcatrered from each other upon the face of tire Earth, aad
as yet ho certain Tidings what's befaln to tfcfc 10 Tribes of
He knewcs why to leave an upright perfect Afat9* heart -to
fachfo/tj and Wrath, as to lay a Faithfuil Prophet (admonilli-
ing him from God) by the heels.
Yea, why the Followers of the meek Lamb of Gody iteuld
burn in fuch Unchriftimn Flames, as to call for fire from Hea"
veHtoconfamtthccontewners and defpifers of their Lord
zn&Mafter, who quenchsth the fire of their rafh *w/with
this fnUd Checkj You know not of what Spirit you are of. jfom t"aien>&c
Why fuch *»?''* (Bitternejfe as the Word isj Aiould rife
between two Turtle Doves, Tanl and Barnttbat, and that a- Bitternefs fa
bout their moft laborious apsd moft dangerous Minifteriesi wtnSwl and
Why one cries f **/,%nothcr ^//f, another C^pto, ano- ******
thcr
Tothe
n
fr
ther Chrift, even in the firft eftablifaed Churches.
This holy Plot, this heavenly dejigne of the moft holy and
only wife God, thus to permit the contentions and divifiont
of his own Servants, as it difplaies Himfelf only Perfect and
~ Excellent, and all (the beft of) men in all Ages^ kvtfarthing-
, -o'mthe 'titter candles, yea fmoaking Firebrands : As it brightly proves she
cpntenrimrof admirable confcnt and Angelical Harmony of the holy Scri-
pture , relating Hifttries , and inthofe Hiflories infolding
Prophejies, fulfill'd before mcns daily view thoufands of years
after : As it makes us fee our fpiritual Tovertie and Begga-
ry* and infinit need of Mercj aiad Grace , and Peace from
Heaven, and drives us to continual Prayers and cries , for
rnercifull iupplies from thence 1 As it difrelifheth this pre-
fent fwecteft life, yea the very life of Spiritual Love, in the
Communion of the Saints of God themfelves , if compared
with the moft pure tnd fpiritual and abfolute fojcs and Life
approaching.
So doth this heavenly Connect of the moft High, aboun-
dantly ftop the mouths of all malicious, who (although they
delight to fcratch their Athenian Itch ©f hearing Novelties,
nety things, Reives, yet) ftumble they at this (tumbling- block
of Hovelties, neVv Churches, nety \Ainifters, new Difciplinf,
neVv Baptifm , neV? Light : The ancient of days (fay they)
the God of Peace and Love cinnot be in fuch Divijions: The
old Bifliops were better, the old Popes themfelves more tol-
lerable.
But this is but the barking of malice againft Gods holynefs
which his true fervants deiire to partake of I Again^ Gods
Truth, which his fervants muft contend for , ( yea though it
be one againft another ) againft Gods Councels who hath fo
laid his holy projeft,s.h*t what he now fees out in a clear Light
and fairer Print, is the very fame (had we inlightned eyes to
fee it (with che old edition of former times , more dark and
rude in Ceremonies, Types, a ad H^uits.
I catinot but forcfee variety of divers Pajfiens and Affefti-
ons, in a Variety of Beholders of this prefent Contrwerfie :
Some will pkafc themfelves and their curiofities in the No-
To tbe General Courts of Nc w England.
veltie of fuch difcourfes:fome will rejoice to fee the light
appear,and yet mourn in the lamentable differences of fuch
who profefs the fame<7<M/and Chrift about it : Some will
be angry and cry out of 'B/afphetnj ugslnft their Gods ,
their ^f#*>/, and their Titles, &c. Some will rcardiftur-
bancesof the 'Civil, and fome of the Spiritual peace and
£hriftianitj : Yetfome will truely defire to fearch and
know the will of God, humbly ddiroastodoit on earth,
as the Angels doe it in heaven.
Tht CeurteoiU Reader may pleafc to fee, that in the xfo
firft Conference of Peace and Truth, there was Difcuft , N.
a Modell of NeV? Englijb Church and Civill Power , church and tf-
which Mr. Cotton in his~Reply waved and referred to o- W/PW-
thersof the New Englift Elder* to Reply unto, which
whether they have fo done as yet I have not heard :
Together with Mr. Cottons Reply to the BlottdyTe- .
t_ \f JJJ rl I <•»* *\ UJ M' •\sOIi0nS
*ent , there was alfo added a Reply of Mr. Cotton Rtp!ytotheAn,
to an Anfwerof his Letter : The Examination of this ]mr IQ hit Lti-
Reply I defircd , and intended fliould have been here prc- '#•
fenced ; But the ftreights of time (being con^ancly drunk
up by nccerfary Labours for bread for many depending on
me, the difcharge of Engagements, and wanting helps of
tranfcnbing ) 1 fay the itrcights of time were fuch , that
the Examination of that Reply could not together with
this, be fitted for Publick view, though with the Lords
affiltance will not delay to follow.
Touching Mr. Cotton I preterit two words : Firft for
his Pcrfon, Secondly for his Work.
For hisPerfon, although* rejoyce that firice ic plea-
fed Cod to lay a Command on my Confcievc? to come in^^aft
as his poor Witneflc in this great Cauk : 1 fay I t^&Dfajfaeftto
it hath pleafed him to appoint fo able, and excel;ent, and Bfatfe Ttmnt.
Confcionableanlnflrumtnt to bolt out the Truth to the
bran : So 1 can humbly fay it rn his holy prefence, it is my
cpnftant hga'vinefs and fouls grief as to id/fieir from any fea-
ring g$d} fo much more ten thoufand dmesifrom Mr.- —
, whom I have ever defired and Ml defirc highly to
E cfteem,
T0 1 be Reader.
ellecm,and dearly to rel pccljfor To great a portion of mercy
and grace vouchfafed unto him,and fo raanyTruths ofC^r/jf
Jeftu maintained by him, And therefore (notwithftanding
that fonae (of no common Judgement and refpeft to him,
have faid, that he wrote his wailaing of the Bloudie Te-
nentmBlottdzgMitfk Ckrijl hfus , and Gall againft me,
yet) if upon foflippsry and narrow a paflfage I have flpic
jfnorwithftanding my conftaot resolution to the contrary)
into any Tearm or Expreffion unbefeeming his Perfon, or
the Matter (the caufe of she mod high in hand coniide-
red) 1 humbly crave pardon of God , and Mr. Cotton aifo*
Secondly concerning his Work, I call to mind afpeech of
one ©f eminent Note in TV. England (pbferving a difpofiti-
*A mmr&blt on in men for one man to deifie another, and that forne of
Sketch touching no fmali note had faid they could hardly believe that Qed
Mr.cwon. Would fuffer Mr Gotten to. err) the Speech was this [I fear
that God may leave Mr. Cotton to fome great error, that
men may fee he is a man j&c.
But concerning his Work , the obfervant Deader wiji
foon difcovcr 9 that whatever Mr. Cettons Stand is , yekhe
mod weakly provides hirafelf of very ft range Refci vcs,and
Retreats .• to point with the finger at 2 or 3 raoft frequent
and remarkable..
Firft when he feems to be overwhelmed with the lamcn-
Tfc? fringe re- table and doleful cries of the Souls under the dltar, crying
treats Mr. cot.. OIK fa Fengeance on their Pcrfecuters chat dwell upon the
Earch ! He ofcen rc^ats ' and profeffcth to hold no fuch
Dodrin of perfecudng the Saints^ no nor of any for caufe
ofConfcience,northatthe Magiftrate fhoulddraw forth
his Sword in matters of Religion.
When it is urged that through this whole Book he Pec-
fecutes or Hunts (by name) the Idolater^ the Blafphemer^
the Hfretick^* the Seducer^ and thac to Death or Banifli-
Ibe marine of mcnt: and amongft other Exprefiions ufeth this for one pf
there be ftones in the ftrceis 3 the Magiftrate need not ran
for a Sword to the Smiths feop,nor to the Ropier for an
Halter to punifn Htrttickf, &c.^| Mr. $****» retreats into
Land
To the Reader.
the Land oflfrael, and calls up Mofes and his Laws againlt
IdoltterSyBlafphcmerSy Seducer •/ , &c;
When he is Challenged (and that by his own frequent
ceafeffion in his Bookjfor producing the Pattern of a Na-
tional Chare h when he ftands only for a Congregational! !
for producing that national church of //r*f/,fo miraculous,
fo typical,as aCopie orSamplar for the Nations and Peoples
of the World (who have no fuch miraculous and Typicall
refpecl upon them) Mr. Cotten retreats to H^ral £quitj ,
that the Seducer and he that kills a Soul rtiould die.
When it is urged that Chrift lefus at his fo long typed
out coming,a boll/Led thofe Nttitnal JkadQVtcs.w& creel- Thefrange re-
ed his Spiritual Kingdom of Ifratlwp'mted Spiritual Offi- lufonciefyftht
ccrs^unifhrnents, &c. and that thofe Scriptures,7Vr.:j. a- L*m*> tikt fti-
gaintttheHfmw^and^. 2. againft £*!/*» and Ie*a- '£&„%£*
bd prove only a fpiritual death and cutting o# from Chrift the Perfecting
Jefus his holy land ©f life and peace,his church & kingdom,
Mr. Cottw rerreacs and confeflfcth Chrifts Kingdon is fpt-
ritual,not national, but congregational, and that tkofe Scri-
ptures hold forth a Spiritual cutting off,and he fo produceth
them to prove the heretick fo to be cut off, alledging that
the queftion was put jn general tearms , that he knew not '
what Perfection iliould be intended,and that an unjuft ex«
communication is as fore a perfection as an unjuft banifh-
menti When he isurged with the nature of the confciences
(even of all men to God or Gods in their worfhips, hcpro-
feffeth that he is wronged,&;hat he doth not hold that any
man fhould be perfecuted for his confcience,but for finning
againft his confcience.When al the conferences in the world
cry out againft him for fetting up the civil power & ojfccrs,
and Courts otcfvi/faftice,to j'udg ofthccoHvittion of raens
fouls and confciences I Mr. Cotton retreats to his laft refuge,
and faith thacalthough thb be the duty of all the Magiftrates
in the \*w/^,yet not any ©f them mud meddle to puntfh in
Religion , untill they be informed which is(upan the point)
untill he is furc they will draw their fwords for his Confci-
encc,Chnreh,&c.againft all other as hcretica^blafphemous.
E 2 The
To the Reader*
monflrous. Partiality of fach fyf lending &c. of
«P all thcMagiftrat.es Li the woUd, (except a few
and that from fo prin-fipa/l'&nd. wain
a, pare of their Office, md. tfeat fo raaay thoufands in the JVa-
t/wa* of ihQ 7#or/^ ail. the wsrld overhand that cwftaxtlj aad
perpetually all their dayes. If it pleafe the moft jealous and
righteous God to bide it (1 fa.y the monftrcufnejfe of fuch a
Sujpcxfion} front Mr, Cottons eyes, yen tkottfand and f^«
thmfzYidi* will behold a.nd wonder at ir.
But ( fcajring ta exceed in difcourfc at dore ) let every
mercifiiii 'and compafiionate Reader freely enter in, and
fo.rclvthe inrnoftjRwww and Clofetsi
If then truly love the Truth 2nd. Peace, thou art too
of kin to the Prince of^eace m&.Trnth it fclf, long
, _ . f .10 efcapethe Huxtcrs. If the/^/rfj /\V0 monetise? the
reWwtt'.s Beafts relax, and ihz two hundred and three fcore dayes of
'
Revel 2.1 Q. the prophffte of the Witniffes of ?%fa* in S&k$lotb be
pired ; yet I fear the thrc^ daycs and a ha!fe of tht.grcatdt
(laughter of the Wttacffes is not over : Yet fear not what
muft be fufiered, although the Devi-11 caft (not oncly feme,
but) all Chrifts Witness into Prifoni yea, although he
'raurther and fling out the Karkajfesof the Saints to /ham e
ztidivjurj, yet the mighty Spirit of C/W will raife them
on their feet again, and into heavenly g /orj, out of this
flume fliall they afcend in the fight of their bloody enc.
mies.
How m any and how various are the Tdifputings, &c.
about what fliouid be this three dtjes and a halfes calami-
ty ? How many hope this florm is ever ? how many fear
it is now a breeding? Yet why fliouid we fear fofliorta
draught (though) of a bitter fap> when tempered by the
gracious hand of an Heavenly Father , begun by fo dear
an Elder Brother , fofweet a Saviour ? The Revelations
of fohn, and the Revelations of Gods wondcrfull Provi-
dences^cm to proclaim wonderfull and dread full Difco*
the Son of God approaching. And ic is as fare
eth* Read* r-
as that there is a Lord feftts Cbrijt 5 that God will
fubdue all his en€miess that he will fhortly break chnfl jffa
(and mske. all h»/i/&«w tread on J the proudeft fl°rtiy ruining
Necksbomup this day in the world, even the
grandeft Seigniories of the Tarkijh and Pipijb Em-
pires 5 the two fa mighty oppofers of the Son of «** fr^.*.
eW. And it is not improbable., both their ?»/»«
and downfall m\\i\bQ from Tome /^and ffoaclt of
glorious frsfperity and furious outrage againft
their(Antichrtfl:iatiand Chriftian)enemie?.
Theehiefeil EurwtAn wtmits of the All devou-
ring T#rk (though all that bear the name of Christ
'r^ more efpceially the Pope, the
Kjng of Spat ft and the Venetians .> by
^/iv.pi'ob^blj) will dadi th.lt migb-
ty Empire'wto pieces^as he feems to have prophe-
fiecl of old by his fervant Darnel : yec probably, as
I fa id beforCjihis ^#«>^_/i//mun: be from fome more
emirsen t height of Tttrktfo bloody pride and glory ^
which that blafphemous and bloody Monarchy
Shall iaimedia^ly before attain unto«
The fore ft enemies of thQ-Re&anPspe*, are the
w-txffftf of the Truths of-'f^f^ whom he hath net
lefthimfelf without^ duringthe ^iiBOvct&s of the
riignvf this mighty and dread full Betft. Againft
thefe bleGedlffyrvtrs of the L&mb muil(probab!y)
the rage of this bloody • Beajl rife high in that his
great Daughter of them and triumph three days and
341 half over them5(^z>.i i.) and this not long be-
fore his own eteriwli downfall.
Many have been the Interpretatitns of that pro-
phefie, and fonie late Applications of the witwffts
aad Time to particular perfotu&ud Tims of late.
But
To the Deader.
But (with all due rcfpeft to the Apprebenfions of
any ftudious of the truth of $efa) I conceive the
matter is of a more generall confideration.
For in all that world over that wondred after
the Bftt/^hath Chrift *fefit* raifed up a Generation or
kind of Witneffes bearing testimony againft him.
Thlswttneffe (more or leffe) to the feverall 7>*tf/fo
of fafu* ,he hath been pleafed to maintain., before
and fince Lathers time, efpecially : The ftmftwg-of
the TeftinwymuR (probably) be general!, not only
in England^ bu$ in the reft of the Preteftant Naticns •
which faijhivg of the witneffe (probably)wil ccnfift
in the matters of thepvrtty of his worfh/f,and the
G0verm*woftheLtrd$cftvin his own holy Ap-
pointments and Inflitutions. The Jlkugbw of
thefe witness muft alfo (probably ) be ge#f>4//.)and
in the three day es and half triumph over themgf-
neraB : upon which follows that moft glorious and
genera/I rifing of thewitneffis unto their glory pro-
I ccntefs in this plea for freedom to all Cwfcienus
in matters (meerly) of wrjhif9I have impartially
*!? toShef,*' pleaded for the freedom of the conferences of the P*-
pins tbttnielw, •r,/? . _ , J . n «
ftfts thcmfelves, the greateft enemies and perfecuwrs
(in Ewtpe) of the Sait/ts and Truths of *fe(ta : YctI
have pleaded for no more then is their due and
right 9 and (whatever elfe (hall be the Confctjucnt)
it fhall ftand for a monument and ttftimony againft
them^and be an aggravation of their former., pre-
fent3 or future cruelties againft Chnfl faff** the
Htadjti\& all that uprightly love him, his true Bif-
ciples and Follwers.
It is true, I have not fatifftfliw in the clear dif-
covery
T0 the Reader.
co very of thofe holy Propkefies & Periods fet down
and prefixed by the holy Spirit in Daniel, $ohn^&c.
concerning the Kingdom of Cbtift $e]tM : Yet two
things I profeffe in the holy prefence ofGeJ9i^fn-
gels and Uw*
Firft3my humble Defires and Reflation (the Lord
affifting) to contend for the true and vifible worfbip
of the true and living God^ according to the Jnfli-
tution $n& \*Afprintrnent of the laft will andTefta-
menl of Chrift $efu*.
2. 1 beleeve and profefs, that fuck per fins, fuch
^//rr/^aregctneereflto Chrifl $cfe:,on whofe
foreh:alzie v/ritten thefe bleflfed characters of the
true L&rdtfefa Cbri^ Firft/0;?/^ with a poor and
low condition in worldly things. 2. An holy clean-
fing from the flthines of f&lfe wotftifs and worldly
wuerfatiQMS* 3. An humble and conftant endeavour
to attain (\mhe\rfimplicity & purity) to the ordi-
nances and appointments of C^/r//? Ieftts,^> Are fo far
from fnming5killing, and wounding the oppoptts
of their profefsien and w0rjhtp±tl&t they refolve
themfelves patiently to bear and carry the Crofs
and Gallows of their Lord and .Matter .> and patiently
to fufFer with him. In the number of fuch his
poor fervants who as unfeignedly defire (not-
withftandingmy plea againft Perfecutws and Perft-
cution) I fay as unfeignedly defire to fufFer as
cheerfully with chrifl lefus^ as gloriwjlyto reign with
him5defires to be,
Thine unfeigned, though univorthieft
of all the Followers ofjE s u s.
Roger Williams.
The ^Bloody Tenentyet more Bloody y
By Mafter (Bottom attempting to wafti
it with the Blood of the Lambe.
Examination of C H A P. I.
Truth.
Left be the God of truth and feace (foeet
peace] that once againe,we finde a corner
and a few hours to entertains our iweet
embraces and difeourfes about that
Bloody Tenent of Perfecutiott for caufe
Peace.
It is indeed Jehovah's work, and it is
marvellous in our eyes, that 'midft this
worlds combtiflions , fuch a ctrner and fuch hours arc
found.
Truth. Dear/r/W/, the longer abfent, meet \hcfiveeter ; and Truth & peace
havecauic to fpcnd each minute to his praile, who wonders works, rarely
and this not the Icaft, that we ^fee each others face at all in *****
theie tempcftuous dayes and v*lc of tears.
B How
«*
T&«? bloody Tenent yet more bloody.
How hardily were our laft conferring* eatertained byfome?
How were our felves fufpe&ed, and traduced for counterfeits ;
and our pious and peaceable Meditations* cruelly condemned to
the devouring ^Luwtf s ?
Truth. That ever was our portion, ever fince the earthen pott
arofe againft their glorious Potter • and no better lot we muft ex-
peel:, while the time doth laft that is determined.
Peace. Mean while tis vet our lamentation^ that fo many of
. . . J . . , , J .
Santts of G»d our darlings, whom we have tenured as our eyes-> have both in
plead for per- Print and P ft/pit, cried out againft us- and amongft thertft> one
fecution : Oh of thy deareft eldeft children, (too too worthy to be) the defender
how righteous of the zi00fy *[enent of Perfecution.
ffilnf them T™th' Our *°vf {hl11 coyer his ^^ ar^d ^kfdaefs ; ancl
perfection ! our Veifdoms pity his heavy labour, Blackamore-wafhmgs, and fo
great expence of precious time and fpirit, in labouring to waifh
this fb deeply bloody, and Blackamore-7V#*#r, in the blood of the
Lamb of God.
Peace. So parents and true friends love and pity theirs, though
fick, though froward and'diftracled ; and lee our Bowels yearne
over him, who teares out ours : who knows but once before he
{leep his laft, in the pit of rottennefs, he may awake and give glory
to the God of feace and truth* of patience and long faff er ing •
\v\\okthottghts< whole wajcs, whofe /cw, wJ?o(e pity hath no
bounds, nor limit s^ toward them whom he hath loved before the
worlds foundation.
O let thefe blefTed bttdsrfhope and fweet dc fires (dear Truth)
put forth in pious fruits of renewed endeavors, and let me once a-
gaine prefer my iuit for your impartial weighing of what replies,
objections, pleadings^ he hath brought againft us.
Truth. For the Gad of Peace, for the Prince of Peace his fake,
yea for \\\sfervants fake, for Zions fake, I will not be filcnt, and
know (at laft) I fliall prevaile to fcatter and difpell the mifls and
fogs, that for a while arife to cloud and choak us.
Quatn why Peace. Firft, then, what caufe (hould move this fo able a defen-
2dafteY c&w font to leap over all our firft addrejfes both to the high Court of
leaps wtv the Parliaments^ to every Reader ? and what may be conjectured,
EpltflCS 10 the i i • ,-irj- n j • i • L- /• t
Parliament and W"V himlelf directs a word to neither in this contr over fie ?
Truth. I dcfire my Rejoynder may be as full of love as twtfy
yet
The bloody T event yet more bloody
yet feme fay Mafier Cotton is wile and knows in what dwr -r<e
wind blows of late; he is not ignorant what fad ccmyUir,ts in let-
terSifrintings conferences, lb many of Gods people (an«l of his M. H. Perfects
own ewfcicyee and jti>mtrit of Independency ) have poiuxd rion gufyoftbc
forth agr.iaft New England* pcrfecuting $-<7, He knows wlv.r />;''/• ^ m
2krj A^i? Engtatsasblocdy-Tcnent and practice may put to his ^/
brethren* juft dt fires and //*/>/ for moderation and toleratton^ to ''o
non-conforjnixg conferences. Law for
Tis true- bis cevfcience. and the credit of his w^y, compels his
y^p/r, but the f/wf.r advite him, with as little noile as may be, and
•*- - MI- /'i i i- « i r I -
it ieems witn nogrcnc willmghds, that that high and fearchtxg and
hotffeof EngUnds Parliament (hould fearch and fcan his Me- fytffcw
dilations* tcnbloody
Peace. Well, if the name of God were truely called upon them to rbc \°fy °f
and (as his title intimateth) the great controversies of thefe pre- th[,f"0'dje:itf,
r \ • i ji j & n i \- r j L ' in-the ftifftnng*
lent ?/wrj are herein handled ; If all that is here pieiented be truly Or ^ faitful
frafftfed ; and he defire to buy and fell by one meafwe and to be wrtnejs, Oba-
noocherwaies meafttred unto, then he meafureth unto others : diah Holmes^
why (hould not that renowned Court be more particularly and Bofton, «werqf
exprefly attended with fo high and needful examinations ? But f^aptifaft01
now enough of that, I long to fee that weighed, which is prefcnted, '
take up thole holy TV fights of thine, w!hich may faithfully dilcover
how light or foxdfrottszzch parcel is in Gods mcfthoiy pretence.
Matter C0/-/-0#firftccmpiaincs againft the yublifotng of his pri-
vate letter, with an Anfocii thereunto .- he faulteth the difcptffer
for futtifhiHg his ccKfcience^ againttthe dtfcuffers own Tenent of
liberty of conscience* for breach of rule, in firft -pttbltfhiwg to the
world beforepr/z/^/tf admonition, and telling the Church.
Truth. How juftly may I begin with the defenders own con- "
clupon of this firft Chapter \ He that fetteth forth of his w*x in the
firli entrance of his journey , no marvel if he wander all the day
after. For,
Firft, the difcftffer never wrote any fuch /<?^^r to Matter Crt-
ton, as Matter Cotton fo often affirms, and mentioneth throughout
his Rook.
The like miftake he fals into, in fome other pajfitges, which (liall
be gently toucht at, and paffed by> as the failing of memory.
Peace. It is often ieen; that fmall matters in clhe fiift/^p^ and
B 2 entrance
The bloody Tenent ytt more bloody.
entrance of a £#/£W//3 prove ominow • and although love bids us
lay the blame on memory: yet fince Nil fine pro'videntia & Dew
eft maximns in minimis#&& not a Sparorv nor a Haire fals with-
out him • methinks fuch a flnmble in the threshold {hould have
one. fa& confederation in Mafter Cottons breft. To long as he re-
fides in the chamber of this difcourfe.
Truth. To my knowledge there was no fuch letter or r#^r-
r0/*r/f pa{fed between Matter Cotton and the dilcuflfer ; but what
I haveheard,is this : One Mafter HAH of Roxbury, prefented the
The occafien. of pnf°nei's Arguments againft perfecution to Mafter Cotton, who
publishing the gave this pr e fen t controverted A»fiver*v{vh the which Mafter //*//>
bloody Tcncnt. nor being {atisfied , he fends them unto the difcuffer> who never
faw the laid Hall, nor thofe ^f rguments in writing; (though he
well remember that he faw them in print fome yecrs fince) and ap-
prehending no other, but that Mafter Cottons Anfoerw* as pub-
hke, as Mafter Cottons yr ofejfion and pr aft ice of the 'fame Tenent
was and is, what breach of rule can Mafter Cotton fay it was, to
anfwer that in theftreetf which Mafter Cotton proclaimech on the
Hovfe top ?
Teace&vit grant it had been a private lette r,and the difconrfe
a ndtb^^/Az/(?» private : yet why doth he charge the difcnffer
with breach ofcrule , in not ufing orderly wayes of Admonition*
Matter Cotton. anc[ telling the Church , when Mafter Cotton himlelf in this Book^
bclTerSfad£~t blames the difctiffer for difclaiming Communion with their
C£^mgin con- Church, and they alfo ("after he was driven by banishment from
traditions. civil habitation amongft them) had lent forth a bull of excommu-
nication aga'mft him in his abfence.
Suchprattife the Lord Jcfus and his firft Apoftles or Mcften-
gers never taught, nor any that are truely their fucceffors ever
will But to end this Chapter, in thelaft place, why doth Mafter
Cotton complaine of the lofs of the liberty of \\vs confidence* and
of tiitpHnifang of his confidence* by the publifhing of his letter-^
VKcbrift'vtypar- aggravating it, bfcaufe the dificttjfcr pleads foi liberty of confici-
nality. ence p js he incjeed on the Lord Jefus mind for the fparing meas
bodies, and prefent life* for their fonts and eternal lives fake?
Doth he indeed plead for liberty of confidence ? Let the follow-
ing dificourfe, and this prefeat pajfage manifeft-how tender \K is
0f hisownfo^/f/>/?^,.and of ^liberty of it ; But how cenfo-
rious
bloody Tenentyet more bloody.
ritus and lenfelefs of the p angs and agonies of other mens confci-
cnce and fpirits, zndforrowf ? As if his alone were the Apple of
his eye > but Theirs like the brawny hoofs of the roaring Bulls of
Pence. Compla'mes Matter Cotton of persecution for fuch Maflw Cotton.
dealing againft him ? I never heard that dtfputing^difcourfng^^ complying of
cxamtning mens Tenents or Dottrines by the word of God) was fang pf
(in proper Englifo Acceptation of the word) perfection for con- **% ttye
jcieuce i well had it been for New England > that no fervant of
God-> nor rvitncfs of Chrift Jefus, could juftly take up no other
£0wp/^/#f againft 7Vi?>y England for other kinds of perjectttioni
furely the voice of Chrift Jefns to Pattl^ Sattt, Saul> why per-
fecuteft tkou me ? was for another kind of perfection*
Truth. Deare P eace, it the Bifhops ofO/d England or »^» had
never ftirred up the Civil Magiftrate to any other fuppreiTing of
mens conferences^ nor no other perfecting, then difcujfing, dif-
puting &c. they fhould never have needed to have been charged
ib pubiikely in the face of the world, with the bloody Tenentot
perfection for cattfe of conscience.
Examination ofC H A P. I L
Peace.
IN this Chapter Matter Cotton much complaines, that he is
charged in the T/>/*tomaintaine;>fr/^ ution for r^y£ of ^»-
fcience, and profefleth, That he would have none be punifhed
for conscience •, unleis his errour be fundamental, or feditiouflji
or turbulent) promoted, and that after due convittion of conjct-
ence> and that it may appear he is not punifhed for his conference,
but for (inning againft his conference.
/*
Truth. Perfecution for conscience t is in plain e Englifl), nun-
ting for conference • and Matter Cotton being a IbnofrFW (as
the fews fpeak in their Proverb} is loth to bexoimted a fon of perfection, m
vinegar, and therefore would avoid the yiQid perfecuttng or plaine En\l$ k
hunting ( as fomething too wilde and fierce an exprejfion, mbre
lluable co the bloody ions of 'vinegar and gall the R&man Emper~
ers>Popes andfi/^(?^)and he much defircs co have the w
The bloody Tenentyet more bloody.
Mafter Cottons c fit ing changed for the word punt (king, a tearm more proper co
tender corfci- true ftffdi.
erne, can bard- Bu: is not this thtguife and profejfion of all that ever ptrf cu-
k C *.° L 1 te^ or htMttd men f°i" their Religion and conference ? are noc
** a^ h*fior*ts an^ experiences full of the pathetic*/ fpeeches of
pcrfecutors to this purpoie ? You vvili Hiy you are perfccuted for
your cotifcienCG\ you plead conftience • Thcu art a htretiik^ the
i/?z//7 hath deceived thce,thy confcttnce is deluded ^rc. And
2. Whether fuch pumfhixg as M .-fter Cotton. a(Tlgne:h to that
threefold degree of heretical wickedneis, r,^. 5. to wi:, To hold
a funia&eHtaj, error , To pcrfift therein after convtftior9
and laftiy, To feduce others thereunto Or thele five fummed rp
(p*g*. I 85 of his book)y//^^fr/-^rj of t\\?,Chriftian Faith per-
Jtflers therein after conviftion) blafphemers? idolaters Jcdttcers •
I fay, fuch a pt'nifhing which he affirmes to be detfk an^ killing*
will not amount to make up a persecution for caufe viconfcience
let the Spanifo Inquijitions be an inftance, who when they tor-
ture and rack, and kill and burn for fuch crimes , yet varnilh they
and guild all over with the "painted Title of Gods Glory, holy
z^al, juft punishment of heretickj, bUfphemers&c.
Peace. But Mafter Cotton\>\*m&\\, thathefhould be charged
wich the Dottrine o£ perfection by coxfequence.
Truth. Let his whole book^ and the profecuting of this con-
trover Jie be judge, whether it be only drawn from confequen-
ces, and not expvcis Tearms. And for the wafhing of tiiis bloody
Tenent in the blood of the Lambe , Time hath and will difcorer
that fuch a BUckaworc cannot be waflied in the blood of Chrtft
himielf, without Repentance ; for they that waftied their robes
in the blood of the Lamb (Revelations the 7.) were true ;?*#/-
tent si until! therefore \hztperfccutors repent of this bloody D0-
ftrorf and prattice, they muft hear (as the men ot^udth did) the
prophet Ifaiahs thunder -,Ifa, 1 .7^ j»r h Attds are defiled with bl
•S9 >4Jb yo
Examina*
The bloody Tensntyet more bloody.
Examination of CHAP- 1 1 !•
Peace.
BUt what knot in a Bulrufh is that , which Matter Cotton ob-
ferves the dtfcttfrcr findes in his firft diflinttion of perfecti-
on for <™#/£ o^ conference ?
Truth. For the matter upon the point, they both agree, as
Matter Cotton hath penned himielf, that fcrfectttion for caufc of
conscience* is not onely when a man is punifheci for profefsing
iiich Doctrines and Worfkips. as he believes to be cf God, but
allb when he is pimifhed for icncuncirg fuch Doctrine, and
not pradifing fuch Worftips , which he believes are not of
(W, &C.
All t\\t differences this, that the difcttjpr faith, This fhould
have been cxprcffed in the diftinttion • Matter Cotton iaith, it was
implied, and therefore the obferying of the not exprefling of it,
was but a knot in a Bulrufh.
Peace. Tis wofully true, that the /?* *ce of the Saints, and the
^^c<r of the wor/^, hath been lamentably, broakeand diftra6led,
\nyttnijbing or ferfectitingotmzn> but efpecially the Stinsi uppa
both the(e grounds : butyecthe records of r/«ftf zi\& experience
will tell us, that face the 4 poftafeehom \hctrttth of fcfa, ti*cGods c]?Unn
>r c * • ? -A ^ L r i» / • - commonly per-
rinng of *s4nttcbrif, and the letting up or many State-^/^/<»w, ffcwr^ /ir wt
thelbrett and frequenteft fttnifoing or hunting of the children of 'yeelding to
God hath been (as in the caie of Nelttchadnez,zi,ars In*«ge) feu state -
not boding ^tfiv» to the State- Images Sot not coming to Churcht
for not obeying the Laws, for withttanding the Kings> or Queens ',
or Parliaments proceedings.
Truth. Ywtcbfervation\s moft ferieus sn&fe a finable, r,nd
your complaint as f r#* as lamentablcdcx fince all States and (70-
vcrnments of the world (which lies in wickednels)iet up their «$><*ftf
or Commonweal-Religions, Nebuchadnezzar s golden Images,
and Jeroboams golden Calves (the 9^ j- of the StAte-Worfoiys e>t
after ^^/) whereby others are made to fin and bow down to their
fceming glorious vrorfhips ; and fince \htdijfenters, refufers^non-
eonformersy non-covenanters (the witnefles of G^ againft fuch
abominations ) are but few ; and what fofitive worflytp they
hold
The bloody Tenant yet more bloody,
hold or practice (commooly) is moft Tetircd>*nA flying into private
corners, by reafonof the 'violence of ^ persecution^ they are
hence, iboneft in ail peaces of their abode, and more fpeedily 2nd
twwediately called for and fought out> in the feveral Parity-towns
where they live co bow down to the common- Image ',the beaflly and
Calvijh inventions of i\\t Jeroboams of this per ifb ing TV orld>9 and
for refunng to ftibfcribc* to conforms, to come to Church* to do
as their neighbour s> for being wifer then their Teachers , their
Fathers, their Magiftrates, the Country , the Parliament^ the
Kingdome (and foruetimes the whole tvorldy in their Oecumenical*
or worldly Connects} they are thus punifhed and hunted for their
conference* for C7W/, for ?*/^ fake; which is a point Mafter
Cotton will fay(if the £/W ot his <^*r Redeemer (pile in the £/eW
of his lervants, kindly affecl him) of greater weight then ^f j in
Examination ef C H A P. IV.
IN the fecond diftinttion (to wit, of fundamentals , without
right belief whereof, a man cannot be fayed) Mafter Cotton
upon the point confeffcth it was a juft reproof, and faith, that he
meant only of the firft fort of foHndationsjhix. concern falvatien-,
and not of thofc that concerne the /0#»^tf/'0# of the Churchy and
Ckriftian Religion.
Truth. It is ftrange that Mafter Cotton ftiould fo diftinguifh of
foundations * when the holy Scripture attributes falvatton to
Aft.a. iPet.j. &Q fa foundations o£ the Church, and the order ok it: The Lord
added to the Church fuch as fhould be/k-y^ , aad the like/£#r*
whcreunto Baptifme now favcth us;and concerning the rcfHrrttti-
on that we are fayed by hope> Rom. 8 .
Beddcs, arc not thofe firft foundat ions, which he faith concerne
falvAti9n,found4tions*\foo£tiK.Chriftian Religion? If not of
the Chriftian , then I demand of what Religion are they/0#»-
dations ? _
Peace. It cannot therefore bedenyed, but that his diftinttion
& fundamentals, ~*n*$ moft dangerous, tending directly to con-
demnc
The bloody Tenent yet more bhody.
dcmne the general ion of the rtghtfo ft s, who have been generally
for m\ny generations ignorant of the Chrifltan way
But what lay you to this rcptjr, touching how far the Neve Englijb
(impliche ) Parishes compare and partake with thole of
•Id*
Truth. How far thole Churches cannot be cleered frem not
camming out from the Tariflj-worfhip , from being themlelyes
(4mpliciteIy)/>*r*/&- Churches (notwithstanding their Fig-leaves*
&c.) and from being pcrfecut&rs of fuch as endeavour to cover
their nakgdxefs with becter clothing- will appear, with Chrifts ai-
fiftance, in the examination of his reply to the Anfwcr of his
Letter.
Examination of C H A P. V.
Peace.
THe difcourie of this chapter is larger and more cintr over fl-
at, and therefore (dear Truth) requires your moft ferious
a&d deeper examination of it. Matter Cotton here diftinguiflieth
ivorfbip into true and falfe,and infers.that if/r«^ #orfj)ip,fe Howfhip
with God is held ; but iffa/fe, feUoTvfhip with God is loft. And
whereas he was thereupon minded by the difettfler to have lived in
a falle Ministry in England, and to have pracliled the falle ivor-
fitp of the Common Prayer ', he labours to clear both , and in par-
ticular he faith, It is not truly fa id, that the Spirit of God maketh
the Miniftery one of thefowtdatiens of the Cbriflian rcltgton*
(He&. 6.) For it is (faith he) only a foundation of Chriftitn or-
der>not of 'faith or religion : and he adds,The jipoftU puts an ex-
prefs difference between fatth and *rder> Col. 2.5. What can be
laid thereunto?
Truth, i. Alas,what buildings can weak fouls expect from fiich
Maller-buiIders3whenMafter Cotton is Ib confounded about the very
foundations ? In the former Chapter, he diftinguiflieth between
foundations that concern falvat ton, andthofe that concern the
the Church and Chriftiau religion', here he diftinguifheth be-
tween thofe of Chriftian order t and thofe of 'Faith, or Chriflian
religion. In the former, he oppofeth faith againft religion and
C order*
TJbe bloody Tenent jet more bloody
order ; here he oppofe;h faith and re ligion to order. Grant his
memory (in fo (horc a turn) failed him, yet doubtlels his mtftakes
about the foundation ofChriftia* rcligion&tt moft grois and in-
cxcufable.
Truth. 2. I finde no fuch diftinttion in the Teftamtntd
Chrift Jeftu, between \htGhriftian order, and the Chrtftian
religion ; as if the ordtr of the Church of (70^ (1 might fay , the
Church it felf, and the MLwftcry of it) were no part of the
Chrtftian religion.
Itistrue,CV<9^. 2. fpeaks of //f*V£ and order* but yet denies
not the Chrtftian Churchy and the 0r^<?r of it, to be any part of
the Chriftian religion. It is true,that fometimes /<*/>& implies the
particular grace of believing, and yet ibmet'imes it is put for the
whole Chrifltan religion (as fade I. contend for t\\z faith once
delivered) ibthat if Matter Cotton confefTeth the Miniflery of the
Word (Heb. 6.) to be a foundation of Chriftian or Church-or-
der* he,cannot deny it to be a foundation of the Chrifti*n rcli-
gtw or worftip reduced to thofe two, of Faith and Order.
Peace. Wha?anfwer you to his faying, It is not a*r//*\anda
ftfefpccchy tocallthe/<r//<?TV/^/^and blejjlng of God vouchfafed
to corrupt Churches or Minifters, or mini flr at ions impromiled,
or beyond a word ofpromifc, of God ? Againft which he alleadg-
eth (ler. 13.) That God will be merciful to his peoples iniquities,
and 2 Chro». 30. Gods mercy to every one that piepareth his
hctrt&c. although he be not cleanlcd after the yreparation&c.
Truth. The promt fes hold forth no blejfing or fellow [hip of
Godtoftlfe Tvirfhips • againft which all the holy Scripture dc-
nounccth cur fugs > both in the old and ncw7V^rwf#f ; nor in
particular doth that of Itremy promife any pardon of fin, but to
<htrtfent*nty though moft true alfb is that di/linttiott of 'particu-
lar repentance for known fins> andgeneral for (ins unknown. Such
was the iin (it may beVof the Ifraelites> 2 Chron. 30. in their
Want of fuch their legafcleaafing.
But I add, how can that one a& of covering or conniving at ce-
. remoniaO uncleannefs (about a true i#orfhip)\K brought to prove a
promife of Gods blefling and fellowfbip, toacenftant courieofa
falfe and invented way of prayer by the Latine or Englifh
as forae have rightly called it ?
Pcade. COB-
The bloody (etient yet wwehlo&dy* i \
Peace. Concerning Ordination, Mafter Cotton iaitta chat it is
no rj/fcatffcf/part of a r<s# co the Miviftery^ no more then Corona-
lion is effenttal to the OrKce of a ^*#£ : A nd Jehofoua the £/£&
j>r*<?/ did not lofe /<r//<w/&^ with God , chough he was clotted '
with filthy garments , Zech. $ .
Truth. I anfwer, QjfairMion or laying on of hands, compriz-
eth the whole A4iniftery.Heb.6. wherein if Ele&ion or Ordtna-
tion be fa He > I fee not how the Mintftery is true,any more then a
marriage can be ci-uc, where either confext otfoltmntty by a true
power is wanting : or a King rightly inftituted in his Kingly office,
when either eltttion or coronation is given or made by a falie
power.
2. But further, Ordination is not well reprelented by a Kings Ordinatien of
corona ion(to fay nothing of the ftatelinefi of thefimiic)for a King ^y^fity^"
may administer by fucctjfive ehttionznd confent (in ibmc States) compared to the
before c orontntion^^ coronation is but for pubhkcftate and rf r*- cortnatien of
many ; but a Mitvfter cannot adminifter before ordination (no
more then a kusbandtn]Qy his $>otife before marriage) which is
the putifig of him into, and the in vetting of him with his Authori-
ty, as we fee both in the/>r/^y?/ of the l<wt> and the Mtnifters of
the (?^/.
Concerning JehefhuA his garments ; This kind of confgffionis
not after the ptttcrnc of £^r^, Nchemiak, David, Dtnicl &c.
but with mincing and cxcufing. Moreover, in this place of Zechd-
rj, (jod only comforts his people with the promiie of better times,
and more new and collly garments: for the Highprieft now re-
turning from captivity^ his garments were torne, rbule and filthy.
Laftly, Thcfe were the garments of the Lords appointing,
though in a poor and afflicted condition : what is this to a fools
cap or coatc (the cap orfarptice) what is this to the office of Ic-
roboants priefts, which never were of God, though happily fome
of them might ftudioufly give themfelves to attaine and teach the
knowledge of God, and might (in a kind) feparate from thefalfe,
i Chrc*. i 3. a^fld feme good ching might be found in fome, as in
lerobvtnts child , and happily many others as in thefe our
times ?
Peac^ Concerning comma* prayer •, he pleacks the time of their
ignorance • as alib chat the high places were removed, 2 Chron.
C 2 14. and
Jhc bloody Tenent yet more bloody.
1 4. and knows not of any fuch faichfui admonttton as vvas men-
tioned.
Truth. G$d winketh at fome ignorance > but is not blind to pafs
by all : The high places were an high fin, and in Gods time dif«
covered, repented of, and removed ^but ever by God declaimed,
&c. And although the difcuflcr acknowledged himfelf unwor-
thy to Ipeak for God to Matter Cotton or any, yet poffibly Matter
Cotton may call to minde, that the difcujfsr (riding with himielf
and one other of precious mcmorie (Mafter Hooker^ to and from
Sempringham} pretented his Arguments from Scripture, why
he durft not joyn with them in their ufe of Common prayer • and
all the >4#/T?<?r that yet can be remembred the difcuffer received
from Mafter Cotton, was, that he fele&ed the good and bett
prayers in his ufc of that Eook^ as the Author of the Councclc£
Trent was ufed to do, in his ufing of the JMaJfe-book>-
Peace. Yea but further (faith Mafter Cotton) Numbers 20.
Examination. Mofes uied an unwarrantable way of prophefying-, ;ind yet God
0/Num.6. 10. gave water; therefore let formes of prayer may bring a blefling
down.
Truth. Mofes his calling was true in a tt\ye Church ; his fail-
ing was in point of paffion and unbelief c* What is this to the
Common prayer, where all were Idols, /both the fociety or com-
munion ; in which t\\tpricft himfelf, and the wtrfhip were but in-
ventions? &c.
Peace. But,faith he, Common prayer is not fuch zfttndamen-
t all err our.
Truth* The word and prayer are thole two great fcrvicetcfi
Afts it Qe^ which even the Apoftles themfelves gave thcmfelves unto :
And if Mafter Cotton intend not that his Argument (Kail ftand
good againft Mafter Rail, to prove the falfcncfs of fuch a maine
vrorjhip of Godjet him (hew what chat worfhip of God is,which he
' intendeth , when he fo diftinguifheth offomcfalfe worship where-
in fellowship with God is loft.
& Peace. To end this Chapter, Mafter Cotton, to clear him-
{d£&Gm partiality* and that he never ufeth to me a fare that to
any, which he would not have meafured to himfelf, He propofeth
a threefold wtckfdHeft, yvhick he faith God .never left him to fall
into*
Firft,
The bloody Tenent yet more bloody.
Firft, hny fundamental err our. Secondly, perfifting therein
after admonition and convittion. Thirdly, feduciug of others.
And laftly, he profetfech; that ifhefhould fo fall, it were better
for him to be cut off by death ex banishment •, then the flwkf of
Chrift to be ft due ed by his heretical wicked nefs.
Truth. 1 here firft obierve (as a Ho in other places) Matter Cot-
tons acknowledgement and prtfeffion of what a man may be puni- Three caufesfor
fhed for : to wit, % fundamental trrewr, perjiftingw it, and fe- which
ducing others; all which are ffiritual matters, of religion ^t
and TV or (hip, for which he decrees from the Magi ftr ate, death or *™
J?aniffljment • and yet elfewhere in many other paiTages; he profef-
ieth againft all perfection for conscience.
Secondly, If Matter Cotton (hould ib fall, and be fo dealt with-
all by ti\z civil ft ate*
Firft, would not Mafter C^f^confcientioufly be perfwaded of
the Trnth of what he held, though accounted by others funda-
mental error * obftinacy, herejie?&c.
Secondly, Will Mafter Cotton think that death or banifyment
would be wholefome and Chriflian meanes and remedies to
change and heal his conference ?
Thirdly,Hc(to prerent the infettion of others)granting the civil
Jbfagiflrate rauft punifh him with death or banishment, doth he
not make the Magiftrate, yea the Civil State (what Stace fo-
ever he live in) the Judge of his conscience and errors ?
Fourthly, Confefnng it now, that to worQiip God with a Com-
mon prayer, was his fin, and yet it was his conference, that he
might ib do : If the Magi ftr ate bad judged it to be a fundamen-
tal error, he grants he might then have put him to death ox ban-
ijhment, if perfifting,&c. though yet he hath a provifo> and a re-
treat againft this affault, profelTing, that if the Magiftrate be
not rightly mfonned,he muft ftay ^proceedings : of which after-
ward.
Peace. What is this,but,in plaine Englifh, to profefs that all the
Magistrates and Civil powe rs> throughout the whole world, al-
though th:y have command and power from Chrift Jeftts>io judge
in matters of coMfcience,reltgion3m& wor(hipy and live in daily (in,
thatthey-do not cut off the herctick> blafphemer, feducer.&z.
yet except they be of Mafter Cottons minde and conscience > co
ac-
* 4 The bloody Tensnt yet more bleody.
account and judge to be, they mufl fttfpettd their duty and office
in this caie, until chey be better informed, that is> until! they be of
his mind ?
B
£*4JW*tff«»0/CHAP. V I.
Peace.
Unco proceed to the (ixdi Chapter, in which is hand led chat
wivch more efpecially concerns my/?//. It is too lamentably
knovvn,how the furious troopcs ofperfictttors in a!l State-s, Cittcs>
Tokens ,&c. have ever marched under my mme, the white colours
of peace, civil peace* pttbltke peace.
Trnth* YetMafter CV^tfconfeffech, that the Cities peace is
an humane and civil peace, af was further explained in many
inflates from Babylon, Eph(ftts> SmyrnA)&c. againft which
Mafter Cotton exccpts not.
Peace. The difference or controveifie in this Chapter lies in two
things. Firfb In facfintilitttdts uicd from companies and fo-
dettes> voluntarily entering into combinattons* \vlr.ch are diftincl:
from the City.
2. In thenature of the Church* which he maintaines to be a
focietjj whole order the Ciny is bouad to prciervc>as well as any of
their civil order s or focietivs.
Truth. To begin with the firft;Mate Cott a» replies , <c That
" although fuch fotieties be not of dice fence of the City, yet
"they are of the integral and coufervant cautes of the City, /and
«f fo the difturbanee of any of thofe orders oi'focieties in the City,
« difturbe* the City it felf.
Butlanfwer, The fimilitudc was ufed more efpecially from a
Cbfts Church collgd Of phyfitians , or a /^/^; of Merchants , !T*r*i/ir,
™?andd*ff0h-EaJl-E*dtes&c. and conlcqucntly any other of that kinde,vo-
^wi/^f^r-luntarily combining together for the better innching of themielvfs
twbance of ci- JB t^e improvement of their faculties for publikc good (at leaft lo
*#Pt#<* pretended. ) It was aever intended, that if fuch neceflary Trades,
Callings .&c. as he meationeth,be diffolved and ruined, that there
would°be no diftnrlfMftce ohhepetce of the Gey : But that if fuch
or fuch a \vav-and ndcr-tf men of thole faculties I mentioned,
voluntarily
The bloody Tenent yet more bloody.
voluntarily combine, and voluntarily all 'odijfofoe ; yet all this may
li)a" bej without any breach of civil and pttbltke peace.
Peace. If fo, much more the church of Chrift, which is a jpi-
ritftti 'ficicty voluntarily uniting, may diflblve ; I fay, much more,
without the breach of the peace of the city » which is of a civil
and humane nature, as is confefled , and was urged in the inftances
of Ephcfta. &c.
Truth. 2. We are wont when we fpeak of keeping or breaking
the Peace , to fpeak of Words or AElions of Violence, Sedition-,
Uproar e> &c. for, Aft tons of the Cafes, Pleas-, and Traverfef
may be, and yet no peace broken, when men fubmit to the Rule of
State, for the competing of liich difference •/, 8cc. Therefore it is
that I affirme, that if any otChrifts Church have difference with a-
ny other man in civttt and humane things, he ought to be judged
bytheZ/rfJ* : But if the Chvrch\\wefpirit*talcontr0verfiesQi-
mong themfelyes or with any other, or if God take away the C*n-
dleftick^ as he threttncd the Church in Ephefat , all this may be, The dofrnne
and yet no civil peace broken : Yea, amongft thofe that profefs the andpraftift of
fame Gid and Ckrifi, as the Ptptflj and Prot eft ants, or the fame f^ff^'
Mahomet&s the Tttrkj and Perpanf, there would no civil /V<w* peace whm-
be broken , notwithftanding their differences in Religion, were it e^r it comet,
not for the bloody Dollrine of Perfection , which alone breaks
the bounds of civil peace, and makes SpiritHalczu&s the caufes of
their bloodie diffettttens.
I obferve therefore, a twofold Fallacte in Maftcr Cottons reply.
Fit ft , he fallacioufly mingles P<?4^ and frifperity together : for
though it be true , that under the terme Peace all good things are
fometimes concludcd?yet when we fpeak ofHeretickj or Schifma- The civil peace
ttckj breaking the civil peace , or ft rowing Doctrines tending to of a place vt \
break the civill peace , we muft underhand fome fuch words or Pe°Ple K °*e
ads of s//>/<?w^,wherein the bounds and orders of the City, Laws, ^nh ' anf
., , t. . /• ,/y . . . ', „ welfare o/ p*i-
and Courts are violated ; taking it for granted (tor tr.ts is the Sup- ^^ inbe*ltb
pofitien} that the Larves of the City fce meerly eivil and humane. -wealt
Hence then I affirme, that there is BO D0thftJ4,tiQ lenent fo dire6^- otber.
iy tending to break the Ctttes pe#ee,zs this Declrine of perfect*-
tingwyunifoing each other for the cauic of conference or
Againc , it is a (cconci Fallacie to urge your order cf the Chttrck,
and
6 The bloody Tenant yet more bloody.
and the Excellency thereof , and that therefore it is a Rieach of the
civ 1 1 peace, when the Order of the chttrch is not preferred : For
although it is moft true, that fooner or later the Gtd of heaven pun-
ity'^^ &t nations of the world, tor their Idolatries .Snperflittons,
feace and pn- &c* Yet Mafter Cotton himielf acknowledged* (as was affiimed)
jperity, wbtre that many glorious flourifhmg cities there are ail the world over,
cbrin u not wherein no chttrch of Chrift isextanc : Yea, that the Common,
weale of Rome&Q\\i\fas.& five hundred years together, before ever
the name of Chrifl was heard in it ; which fo great a Glory of lo
great a continuance* mightily evinceth the diftindYion of the civiU
peace of a State from that which is Chriflian Religion.
It is true (as Mafter Cotton tells us) that the Turks have plagu-
ed the Anttcbrift**nWQi\& for their Idolatries : Yet Hiftory
tels us, that one of their Emperottrs( Mahomet) was the man that
firft broke up and defolated two moft glorious ancient cities*
Conftantinople (which had flouriftied 1 1 loyeares ( (ince its firft
building by Conftantine) and -Athens^ which from Salons giving of
it LAWS, had flouriflied two thoufand yeares,notwithftanding their
Idolatries, &c.
Truth. It is apparent that then the Ckriftian Religion glori-
oufly flourifhed ( contrary to Mafter Cottons obfervation) vvhen
Christianity loft the Roman Emjerours took not power to themlelvcs to reform the
wojl under fucb a£, ttfts ia the Chriftian Church, but perfecuted it ; and then the
ftemeT'h/fa c^urc*3 was ruinec^ anc* overwhelmed with Aftfttcj and Anti-
power tonfwm ckriftitnifm , when thsEmperotirs took that power unto them-
tbe ChH'fch,&<:. ^^ves : And then it was ( as Mafter Cotton clfewhere confefTeth )
that Chriftitnitie loft more, even in Conftanttnes time, then Under
bloody Nero> Domitian, &e.
Peace. It cannot be denied (dear Truth) but that the Peace of
2 civil State ( of all States, excepting that of typical Ifrael) was
and is meerly and effentittty civil. But Mafter Cotton faith further,
Although the Inward Peace of a chttrch is Spiritual, yet the out-
ward, Peace of it, Afagiftratcs muft keep in a way otGodlinef*
and Hoxeftie> i Tim. 2.1.
Truth. The Peace of a chttrch of Chrifl ( the onely true
Chriftian State, Nation,Ki*gdom, or city) is Spirit val> whether
internal'™, the Soul, or external in the adminiftration of it ; as the
peace of a civil State is civil, internal in the mindes of men, and
external
The bhody fenentyet more bloody.
external \nthc adminiftration and conyerfation ofic^ and for that
place of Timothy >\\. hath been fully fpokcn to in this difceurfe, and
the Diicufler hath as yet icen no exception againft what hath been
fppkcn.
Peace. But further, faith Mafter Cotton, although the peace of
a Country be civil, yet it is diftra&ed by difturbing the peace of the
Church for God cut fhort the Coafts of the civtl State when
fchu (hortned his Reformation, 2 King,! 0.3 i ,3 ^.
Truth. Mailer Cotton denies not (but confcffed in his di&ourfe
concerning Bapttfm) that Canaan was T^/V*/- and to be curt out
of that Land, was to be,caft out of Gods fight : which proves thus
much, That the church of Cbrifl^ the 7/r^/now , negle&ing to
reform., God will cut this Jfrael fhort. But what is this to a meer-
ly civil State , which may flourifli many hundreds , yea fomc
tboufands of yeers together ( as I before inftarced ) when the
Name of the true Lord Jefut Chrift is not ib much as heard of
within it ?
Peace . Laftly, (faith he) the church is a Society , as well as the
Societies of Merchants, Drapers, &c. and it isjuft toprefervc
the Society of the church, as well as any other Society.
Truth. When we fpeak of the balances of ^uflice, we muft di-
ftinguiili between the Balances of the Saȣlul*rj:m& the Balances
of the World or civil States. It \s fpiritval juftice to preierve
ffiritual right • and for that end, tktjpiritual King thereof hath
taken care. It is civil ^u ft ice to preierve the civil rights ; and
the Rights of a ctvilfocicty ought juftly to be prefervtd by a *•/'-
'oil State : ( and yet if a company ot men combine thcmfelvcs into
a civil fociety by voluntary agreement, and voluntarily difTolve it>
it is not / uflice to force them .to continue together. )
Peace. The church can leaft of all be forced : for as it is a fyi-
ritual fociety, and not fubjedl to any civil Judicature ; ( though
fome fay that a church in NevpEngland was cited to appear before 'sajntsare meer-
a civtl Court :) ib is the combination of it voluntary , and the (y
diffolution of it in part or whole is voluntary, and endures no Civil ctmbiiwng
violence, but as a vtrgin (in point of marriage ) nee cogit , nee
cogitur , {lie forceth net, nor can be forced by any civil power.
Truth. But laftly, if \tbejftftice to preferve the Society of the
churchy is it not partiality in a mecr civil State to preierve one
D onely
1 8 The bloody Tenentyet more bloody.
onely foci etj, and not the per ions of other Religious ibcieties and
consciences alfo ? But the Truth is, this mingling of the church
and the world together, and their orders and focieties together,
fts church doth plainly difcovcr, that fiich churches were never called out
is i Ailed out of from the world* and that this is only a fcactpoliejf of flefly and
blood, to get protection from the world* and fo to keep (with fome
little frilling of conscience} from the Crofs or GxUowes of Jefa
Chrift.
Truth. Yea, but hear ( faith Ma fter Cotton) thofe excellent
penmen a>f the Spir it (both the Father and the$<?») David and
Solomon. Firft David (Pfalme I 2 2 ) They (hall prolper that
Jove the peace offfrttfifato : and $ol&wony Where the righteous
rejoyce, there is great glory, Prov.i%. Now (faith he) what is
the church but a congregation otrtghteous men ? If the rf/aj-
£•/#£ of the Church be the^/<?r^ ofa A^itf /0#,furely the difturbing ,
and destroying, and diffolving the church is thcfkame and confuji-
on of a Nation.
Truth. The outward fr offer ity ofa Nation, was a typical figu-
rative blejfing, of that national zn& figurative church of Ifrael'm
Canaan. It is now made good fpiritually to them that love the
fpir^itualjerufalemi for though godlinefs hath a promife of things
of this life convenient ; yttperfectttion is the common and ordina-
Tfrff flewifhinz r^ Portion °^ ^e ^^^ unc^cr c^e ^/^^> thoaghj that ^ be
tf civil ftates. infinitely fweetned alfo to them that drink of it with Chrift Je fa >
by the meafure and increafe of a hundred fold for one, even with
perfecution in this life.
2. It is true, the rcjoycing of a Church of Chrift, is the glory
of any Nation, and the contrary a (hame : yet this proveth not
that God vouchfafeth to no ft*te>civtlfcace> and temporal glory,
except it eftabliflh and keep up a Church of Chrift by force of
armes; for the contrary we have mentioned, and Matter Cotton
confefleth the flouriftiing of States ignorant of Chrift -, from Age
to Age , yea,and as I have mentioned, even to twothoufand veers
in Athens- fa. generations before it heard of Chrift, and fourteen
generations fince, with the fprinking (for forne time) of the know-
ledge of Chrift Jefus in it.
Settee. 2. But confider (faith Mafter Cotton) the excellency
and yrtkcwinence of the church > that the world is for it, and
would not fubfift but for it, &c. Truth
The bloody Tentnt yet more bloody.
Truth. Tis uue.glorietts things arefpoken ofchc City of God,
&c. ycc for many Agts together Mafter Cotton confeffeth the Ng
Nations of the world m-y fubfift & flour ifh without it; and though can eti^er
itberhe^#//of the Nations vt the "world to countenance and chrifls Teftimo-
cherifh the church ofChrift • yet where is there any commifflon, *y, or •'*«? ***-
eitherin the Mi* or 0/*/ Teflament, that the .Afof/ww of the
jw/dfhouldbe the;W£<?/, governors, and defenders oiChrifl
Jffm his Spiritual kingdomc , and io bound to take up Armes t
and fmite with the civil fiv or d (among fomany pretenders) for
that which they believe to be the church ofChrift ?
Peace. 3 . (faith he) It is matter of jutt dilpleafure to Gad and
fad gviefof heart to the chttrch, when civil flates lookc at the
ft Ate of the church, as of little or no concernment to thcmlelvcs*
Ztck* 1. 1 P. Lam. I. I 3.
Truth. Grant this, and that the moft jealoui God will awake
in his feafon, for thciey/W, and for the perfections* idolatries ,
and blafpbemies • which the Nations live in : yet what is this for
warrant to the Nations (as before) to judge and rule the chftrch
ofChnft, yea, -and under the colour or defending Chrifls faith,
and preierving Chrifts church pure , to tear Chrift out of hett-
ven, by per fee ut ing of his Saints on earth ; and to fire the world
with devouring \flames of bloody jy^r/,aad this onely forthe/j?^f
fake of t\\e prince of peace ?
Peace. Dear Truth, we are now upon an high point, and that
which neerly concerns my ielf * the peace of the j**r/^, and the
Nations of it. Maftcr Cotton faith furcher, C7*^ winkcth at the
Nations in the time of their igitortncc, and fufters the Nation to
fleurifh many hundred veers together, as did the Empire of Rome-y
yet when the church wChrift comes to be planted amongft them,
thcn,as he brought the Turkes upon the Romans, for their perfe-
cting the church, and snot preferring it in purity ; fb conlequent-
ly will he do unto the Nat tons of the TV or Id.
Truth. I anfwer, the mott righteous Judge of the whole world
hath plauged the Nations of the *p0r/W,both before Chrifls com-
ing, and (ince, for their ^r/W<? and cruelty againfthis people, for
\te\t idolatcriestbUfphemies, &c. YetMafter Cotton acknow-
ledgeth that many flates have flourilhed many hundred yeers to-
gether, when no true church ofGhrifl hath been found ia them :
D a and
a o The bloody Tettent yet more bloody.
and Matter Cotton will never prove, that G sd ever commanded the
Nations and governments of the world, to gather or coniTitute his
churches, and to preferve them in parity : For God gave his or-
dinances-, both before and fince Chrift, to his people onely, whom
he chufeth and calleth out of the World* and the Nations of it :
and he hath punifhed and diflfolved them/or their obftinate neglctt
tbereof. And for the Reman Empire , and the Emperors thereof,
the Chrtfttan Religion, and the purity thereof, never loft fb much,
as when the Emperors were perfwaded of Matter Cottons bloody
Tenent, as Matter Cotton and all men leen in Htftory and Chn*
ftianity mutf confefs.
Peace. But further, although (faith Matter Cotton) the peace
of the chu rch be zjpiritual inward peace, yet there is an outward
peace of the church due to them from Princes and Magtflrates,
in a way of godhnefs i&dhonefty> I Tint. 2. But in a way of
ungodlinefs and idolatry* it is an wholelome f ait hf nine fs to the
churchy if Princes trouble the outward peace of the church, that
Ib the church finding themfelves wounded,and pricked in the houle
of their friends* they may repcnt>and return to their fir ft husband*
Zech. ij.Hof.l.
Truth. The peace of the Church is not only inward, between
God and themfelves • but as the Argument importeth, to which
Difference of ^a^cr ^ott on anfwereth, the peace of the Church exte rnal and
Spiritual and cl- outvr/trd, isjpirttttal, eilentially differing from the pMf* of the
civil ftate, which is meerly civil and humane. When the peace
of the churches, ssf*tiochi Certnth, Galatia, was difturbed by
Jpiritualeppejtttonsy the Lord never fent his Saints for civtl help
t© maintainc their jpirituatt peace, though the Lord did fend Paul
to the higher-c/'z'/'/ powers, to preferve his civil peace, when he
was molefted and oppreffed by the Jews and Romans.
a. For that place of Timot ^/.though I have fully fpoken to it in
this dilcour (eel fwhere, yet this now : It proves not, becaufe the
chttreh mutt pray for civil Ruler s> that (b they may HTC a quiet
and peaceable life in all godlinefs and hone fly , that therefore ci-
vil rulers zrzfupream rulers and judges Ecclefiaflical, next
unto Chrifl Jefus , oFwhatisj-p^//^/}, holintfs &c. finceGod
hath choien few w(/<r or w^/<r, to \&<ywgodlincfs : And although
it is true that Gods end of vouchfafing />*<w* and qvittnefs> is, that
his
The bloody Tenent yet more bloody. 2 1
his Churches might walk in his fear, and in the wayes of godli-
nefs ; yet it doth not hence follow, t\fr*Alagtflrates were the
cattfes of the Churches walking in the fear of God* and being
edited- but only ofenjoying Reft from Per fecutio#tAtt*9.
3. Although Gods chaftifemcnt call to repentance* and ai-
thou°h the/**//* Prophet in the church of IffAtl was to be woun-
ded and flaine (as they are now to be cut off jpirituallj from the
church otfpintual Ifraef) yet was it ib in all the other Nations
of the world ? Or did Chrift leftu appoint it to be fo in all the
Nation* of the world, fince his coming, which is the great qttefti-
on in difference ?
4. And indeed, what is this, hue to add coals to coals. ^^ wood
to fire > to teach the Nations of the worlds be briars a nd ihorxs,
butchers and tormentors to the Lilies and Ltmbes of the moft
holy and innocent Lamb of God Chrt/l lefus ?
Peace. But God (faith Matter Cotton) cut Ifrael fhort in
their ctvilftate or Nation, when they cut fhort their reformati-
on, I King. I o.
Truth. Mafter CVf<?# elfwhere denying a National churchy
which i$ bounded with natural and earthly limits , it-is a wonder
how he can apply that inftance of National Ifrael, to the now f pi-
ritual Nation and Ifrael of God ? May he not as well ^promife
earthly peace and prefpertty then mott to abound to Gods people, when Godspco-
when they moft profper a^d flourifh in holinefsy zeal. &c. The Ple
contrary whereof, to wit perftctttion>\s mott: evident in all the New m'l *n &^il~
all mens new and frefli *xpcrig*ct.
Peace. To end this Chapter, Mafter Cotton affirmes, that civil
peace (to fpeak properly) is not only a peace in civil things for the
objeft, but the peace of all the perfons in the City for the/#£/>#.
The church is tn\zfoctety in the Ctty, as well as \.\\efociety of
Merchants, Drapers &c. And if it be civil jnflice to protect
one3then the other alfo.
Truth* Civil peace will never be proved to be the peace
of all the fubje&s or Citizens of a City in fpiritual
Things : The civil ft ate may bring into order, make orders,
prefervc in civil order all her members : But who ordained,
that either the fpiritual eft ate (hould bring in and force the civil
ft ate to keep civil order, or that the civil ft ate {hould fa> fudge*
and
2 2 The bloody Tenent yet more bloody.
and force any of her /#£]?£?.; to keep fptrttual order ?
The true and living God, is the God of order, fpiritual, civil
and natural : Natural 'is the fame ever and perpetual : civil z\-
ters according to the conflitutisns of peoples and nations : fpiri-
tttal he hath changed from the national in one figurative land of
C 'anaan,to particular and congregational churches all the world
over ; w\\\e\\orderfpiritual, natural or civil, to confound and
abrogate, is to exalt mans /0#/aga;ntt the moft holy and incom-
prehenfible wifdomc of
Examination ofC H A P. VII.
r
:N his defcription of Arrogancy and impetuoitfnefs , Matter
Cotton tels us, that he that refuieth to iubje& his Spirit to the
Spirit oftheprophetSt that (hall oppofe fuch as diflent with clubs
ffpords and cenforious reproaches , or rejecl: communion with
the ch#rch,&c. his practiie tends to the difturbing d civil or
r^«r^-peace, or both.
Truth. It is a fallacious mingling of clubs, faords, reproaches,
&c. with refiifing to fubmit to the Spirit ofprephecie in the Pro-
phets,znd rejecting of communion j&t. For a man may out of
true and upright confcience to God (as Mafter Cotton will not de-
nV) re^u^e to iubmit to a whole true church* haviflg the Tr«//> of
-mual and civil God on his (idc;and may Withdraw from communion with a church
refinance $r di- obfiintte in fin, and this without breach o£ civil peace -^ and
therefore the mingling or confounding of thefey^/'m//^/ refinances
or diflurbances with guns,fwords> &Ci is a mingling and con-
founding of heaven and ^r*£ together.
2. In that he faith, thefe wayescend to thedifturbance of either
civ/7 or church-pezce , or both ; he fpcakes too like the doubtful
oracles Q£ Apolloy which will be true however the event fall out;
but yet he touchcth not the Truth of the ^#f/?/0#,which eoncernes
civtlpeAcc only; againft the diffiurbtrs of which, I grant the civil
powers to be armed with a civil fwerd, not in vaine, and concern-
ing which divers cafes were propounded of ieeming Arrogance and
impetHonfnefs in Gods lervants, and yet they fell not juftly under a-
ny cenfure of breach of civil peace. Peace.
The bloody ~(enent yet more bloody. 2 3
Peace. Tis true (iaich Matter Cotton} bccauie chey were not
wayes of Arrogance nor Impetuottfnefs.
Truth. But will Matter Cotton give way that any conference
but his own may freely -preach and ^/<(^<?againft the ftate-reli-
gton> freely reprove the highefl > in fliarpeft language , for mat-
ter of religion, refufe conformity to the common eftabltfad rcli • s-tx -inftances f
gion and worship, ditclaime fubjeftion to the civil powers, in fpi- h0!y ^eai \n
ritual cafes, preach againtt the common policy and ieeniing TV if- Scripture, far
dome of the State, even to a feeming ha&xrding of all , and latt- from wogance
ly occafion great tumults and uproars (which were the fix caies ai- *f impetuoiij-
/ j « ^ ^ ir** /a f uu-rj u nefs.Thcfe were
leadged ? ) If Mafter Cotton granteth tms freedoms to other aleadged from
confctenc es befide his own, why preacheth he perfecuttenzgLmft Scripture in the
inch a liberty) which other confciences befide his own, believe Ww# r^wewi
they juftly challenge ? If to no other conference then his own, it is *nj ^^^
not his faying ten thoufand times , that his conference is true, and e
others falfe, nor any other diflinclion in the world, can clear him
from moft unrig
Examination 0/CHAP. VIII.
Peace.
IN this Chapter (dear Truth) lies a charge concerning thyfelf.
For whereas thou anf wereft an objection, that this diftin&ion
concerns not Truth or errottr>but the manner of holding or di-
vulging, Matter Cgtton affirmes the difti 'n&ion to Ipeak cxprel-
ly of things unlawfull and erroneous, and therefore that it can-
not be faid with Truth, that the diftin&ion coneemes not truth
and error.
Truth. The truth is this , the former diftinftion fpeakes of
matter, and this diftinttion (eems wholly to intend the manner of
holding forth. The words were thele: [ Again, in points of Da-
ttrtnc and Worfoip lels principal, either they are held forth in a
meek and peaceable way (though the things be erroneous and un-
r the arc held forth with fuch Arroance and Imettt-
lawful} or they arc held forth with fuch Arrogance
oufnefs as tendeth to the difturbance of civil peace.] In which al-
though things erroneous and unlawful are mentioned ; yet who
fees
2 4 The bloody Tenant yet more bloody. %~
fees not but that thofe words arc brought in by the way of Paren-
thejtsy which may or may not be left out, and the diftin&iott be
whole and indre ? And therefore Matter C0jf0# doth not wellto
ipend precious time and life upon leeming advantages.
Peace. Yea, but (lakh \\z) why is this diftinttion blamed,
when the difcufler himlelf acknovvledgeth,that there may be a way
and manner of holding forth, which may tend to break the civil
peace. f
Truth. That which was excepted moft againft in the diftintti-
OH) was the pedecuting language of [arrogance* impettt&ttfnefsy
£0j/?/r0A/iff/r,]without declaring whattliat was : to which Matter
Cotton anlwers, that the diicoflers requeft, was not that he fhould
compile a difcourfe, but return an anfwer to the letter of his
friend • as alib that he charged none of Gods children with fuch
things.
I reply (as formerly) Mafter Cotton's memory (though otherwife
excellent) herein failcth ; for, fuch a rcqucft the diiculfer- never
made unto him, by letter or otherwife. 2. Although he charged
not Gods people with arrogance and impetuoufnefs , yet moftly
and commonly Gods children (though meek and peaceable) are
accufed to be arroga*t>impetftous &c. and 'tis the common noto-
rious Unguage ofperfecutors againft them.
Peace. Concering thofe fix inft*nces wherein Gtdt children
were occafion of great epp option and Jpirftttal hofttlity, yea and
of breach of r/z>//p<?rf^, not withstanding the matter delivered was
holy, and the manner peaceable, Mafter Cotton anfwers, they no-
thing concern the dipinftion which fpeaks of holding forth things
erroneous and unlawful for the matter, and for the manner in a
way of 'Arrogance and impetuottfnefs, to fadtfiurlrAncc of civil
Trnth. I reply, fir ft, it fpeaks not only of erroneous and #»-
lawful things (though erroneous and unlawful things be admitted
in way 'of Parenthefis> as before.) 2. Hedefcribes not what this
Arrogance and impctuoufnefs is, but wraps up all in one general
dark cloud, whereia the beft and moft zealous of Gods Prophets
and fervants are cafily wrapt up as proud, arrogant, and impe-
tuous.
CHAP.
The bloody I 'event ye t more bloody. a <?
Examination of C H A P. IX.
IN" this Chapter I remember you affirmed, that one cauie of ci-
vil difttntion and uproar, was the lying of a State under/*//*
worfiip, whence it endures not the preaching of light and trnth,
&c.' Matter Cotton ar.fwers, This is not to the purpofe, becaufe
this is by accident*
Truth. Jt is as much to the purpofe to declare ( in the examina-
tion ofthebresch of civtl^t^e a bout matters tf Religion] I fay,
to declare die true caufcof iiich troubles and uproar es> as it is io
the lea rch after the leaks of a (hip, to declare where the leaks is
indeed, when many are laid to be where they are nor.
2. Whereas he confefieth that vigiUvt and faithful ones are
not fo troubled at. the falle Religion of Jew or Gentih, as not to >
tolerate them amongtt them in a civil body, he alleadgcth for in- prtfeffing^fyft-
fiance, that the Indians iubje£ted to their government > are not /f #703 tribe-
compelled to the confefflon or acknowledgement of their Religion: Engl'frinNcTV
1 reply* tuft, who fees not herein unchnttian partiality, that Pa- E*&*™ pw-
* y , * . , , .1 .i r r\ • i i r tmtedmtlm'f-
%*Kj3BarbArfaMs (wnd happily might more eahly be brought from devillifh TVOY-
their natural Religion to a new forme, then any other) I lay, that fifa when En-
they fliois'd be tolerated in their hideous worftifs of creatures and gli{h fearing
devils, while civil people (his countrymen yea k may be the
precious fons and daughters of the mctt /?/p6 6"^) (hall be t^»r«
ted fined, rvhipt bani(hed &c. for the matters of their conference
and worjhip to the true and living God ?
2. Js not this paflage contradictory to all Matter Cottons whole
dilcourle in this book, which pleades for the purity at Religion
to be maintained by all Mtgiftrates and civil governments
within their jttrifdtttions, and the fuppreffing of the contrary, un-
der the penalty of the deftntEtton of their lands and countries*
and accordingly hath not the practice of New England anlwered-
liich a dottrinc ? and yet., faith he, we tolerate the falie Religion of
Jew or Genttle.
Peace. PolTibly (Dear Truth) the diflinttion between Jew,
Pagan, and Cbriftian^ may fatisfie (for the prelent^) Matter Cot-
tons conlciencc ib to write and pracliie : for thus he addeth, But
E if
2 6 The bloody Tenent yet more blooay.
if Chrtflians fhall apoftate, or if Jews and Pagans be blafphe-
mous and {educing, then, (£•<:.
Truth. Who knows not but that the very Religion of Je w or
Pagan is a blafpheming of the true Religion ? Revel. 2. 1 know
the blafphemy of them that fay they are Jews, and are not, bur are
the Synagogue or church of S*tha».
And whereas Mailer Cotton alleadgech for proof of this, Pauls
blaming of falfe teachers, for being troublers to the churches of
<jalatia>Gal. 5. and Atts I 5 &c. Who, that puts this infer enc e
briftian. ""° ^hrifis balance, but will fee the lightnefs of it, thus? The
cluftons. churches of Chrifl are to draw forth the /nw^and potyerof
Chriftt and are nottoliirfer fuch as with falie dottrine trouble
their peace > Ergo: Therefore the civil flat e muft not pennit fuch
perfons to live in the world&c.
Peace. The fecond caule I remember , you alleadged of civil
diftnrbances and hubbubs about Religion, was the •pr&pofterow
way ofjiealing of corruptions in Religion, as by whips, ftockj>
Ton&hs ctst'ne ***tr*/*f*f***#*&x' unto this Mafter Cotton anfwers,Then the Ma-
over-bsord , a fixer* cafting Jonah over-boord7 for his fin was the caufe of the
ground, of per- ft or we.
- Truth. lanfwer, if that extraordinary and miraculous in-
fiance, be fuffident ground for IMagiftratef cafting over-boord
whomfbever they judge Hereticks, chenall^civilT?^^ zndfhips
muft fo praclifein ftormes and troubles on feaw fhore, to wit,
throw over-boord, put to death, not only Heretickj* Blafthe-
mers, Seducers &c. but the beft of G ods Prophets cxfcrvantsj
for negledl of their duty , Miniftery, &c. which was Jonahs
cafe.
And if fo,doth not this fet up (and all the world over) by land or
fea , all Kings and Magi fir at cs , all M afters of (hips and
c/tptaines , to be the friritual and Ecclefiaftical Judges
of the re ligien and fpiritual neglects of all their fubjecls or
paffengers ? Such dottrine I cannot imagine would have relifhcd
with Mafter Cotton in his paflage to New England ; and I hum-
bly defire of God, that he may never taft the bitter fruit of this
Trcet of which yet fo many thoufands oi Gods ferv ants have fed,
and himfelf not a little (to the Lords praife and his own) in former
times.
Peace.
The bloody Temnt yet more bloody. a 7
"Peace. Whereas you argued it to be light alone, that was
able to difpell and fcatter the *»//?.; and fogs of darkle fs in the
ibuls and consciences of men, Mafter Cotton aniwers, The judge-
ments of God areas //^thatgoeth forth, Hof. 6. 3. Ifa. 26.9.
and the falie Prophet repenting will acknowledge this,Z^. 13,5.
Tkis was ! wounded in the houfe of my frie fid s.
7ruth. But doih Matter Cotton indeed believe that not only ,/(^ ^-^ *
bltke Magiftrates, but alibcach private father and mother the filfe Pro-..
(as that place of%eck*rj, literately, taken~carries it) mutt now in
thedayesofthe G/?$><?/ wound and pierce; yea run through and Z-cch.
he
their Son the falie Prophet? would he juftifie a parent fo
pra6Vihng though it were in the neglect of the publike Afttgiftrate*
who happily may be of /he fame Religion with the fa lie prophet ?
Will not this doftrine reach & extend co the polling down depofing
and kjl!ing of all iuch^t/^rwrjand governments, which 6"^
in his gracious providewe hath fee upamongft all peoples in all
parts and dominions of the world, yea and harden the heart of
cP/ur0W;,the very Pope himlelfjin his King-killing and State-kill-
ing dottrine ?
Peace. If ever Mafter Cotton wake in this point, he will
tell all the world, that it is more Goftel-like that Parents , £;v-
threMy Fathers, Friends, impartially fulfill this of Zechary I 5 .
and Dent, i 5. fpiritually,in the friendly wounding, yea and zea-
lous fliying by the two-edged fword of the Spirit of God, which
is the word of (7<?^comming forth of the mcuth cfChrift Jcfay
Ephef. 5. Rwel.i.
Truth. And it is m©ft true (as Mafter Cotton faith) that the
judgements of God, legally executed , or more terribly poured
forth in the vials ctfword, flagtte, and famine, they are as hea- E^-2^-5 Hof.
venly lights fliining out from the Father of tights, teaching the '*' exa?
inhabitants of the world righteottfnejs.
Yea the creation it felf, or each creature, are as candles ZK&
glaffes to light and fhew us the invipbleGod and creator : but
yet theie are not the ordinances of Chrifl Jefus given to his
church. Theie are not the Preachings of the w>0r^3and the open-
ing of tifcmyftcries of falvation, which give light and unilet-
ftanding to thefimple, and convert the foul: Theie are ROT thai
marvailous light unco which the call of Chrifl f#fa, in the
E 2. preaching
28 The bloody Tenent yet more bloody.
f reaching of the -word) had brought the Saints unto whom Pe-
ter writes: The weapons of Pauls fighting* whereby to batter
{Jovvn the'hieh f/i/?#07;*.f and imagixatioKsv't die Ions of men ri-
ft Cor, ic, .gainfi the fans of God, were of a nether nature, $Cor.io. and his
Aire$/ff»s to Timothy aad Titus, how to deal with Hirst ick^s -
and Gainfayers were never heard of to be(uch,tittthc/<?»ofman,
sndfon of perdition, brought forth fiich bloody weapons and
bloody dtttrives in the afraires of Chrift Jtfes*
Examination &f C H A P. X.
IN this paffage Matter Cotton will fublcribe to the whole matter,
faying, This Chapter may ftand for 'us without impeachment,
and yet in this Chapter is reported the perfection , which both
rightly informed zn<\ erroneous confciexccs (ufTer, and the blind
eft ate of fuch blinde gwdes and blinded consciences who lo
Breach andpra&ict.
Truth. Thefe firft words [fT^ approve no perfection for con-
fci<nce~\ fight againft his whole endeavour ip this book, which is
to let up the civil throne and judgement- feat over the con-
fctences and foules of men, under the pretence of prefervin<* the
church of C£r//? pure, and pimi(hing the evil of here fie, Itlaf-
phemy &c.
2. They fight againft their fe Rows, which follow, thus [unleis
ti\econfcience be convinced of the error and pernieioufxefs there-
of] which is all one,as to fay, We hold no man is to be pcrfccttted
fonhisconfctence, unleis it be for zconfcience which we jud^e
dangerous to our Religion. No man is jo be petfecuted for his
confcitnce, unlcfs we judge that we have convinced or conquered
his cotefcience.
Tis true, all errot'r is pcrniciots many wayes to Gods glory, to
amansowne/^/', to other mens fottls and confsiences ; yet I
of .underftand Mafler Cot ton to fay, Except we judge the error to be
foand fomifchicvous. Tis true, there is a fclf-conviftion which
fome ctnfctcnccs Imite and wound themfdves with? But tofub-
The bloody Tcmnt yet more bloody.
mit thelc ettfctences to the tribunal of the civil Af*giflr*tet
and P oners of the IVorl-d , how can Matter Cotton do this,
and yet lay no man is co be perlecuted rbr his conscience ?
Ft$ct. Alas, how many tho*fands and **////*#/ of confcifn-
ces have been pcrlecuted in-all ./(£*/ and Times\ \ a judicial-wAy*
and how have their Judges pretended vt&ory and triuhtph^ymv
our, We have convinced (or conquered) thcm>andyec arc they
&b ft in Ate.
Truth. Hence came that hellifli f reverb, That notlvng wss
motttbftinAte then a Cbrifttan : under ?p'nich c/^W of reproach
hath been overwhelmed the moft faithful, zealous, and conftan:
fyitKeff'es offefas Chrift.
Peace. But iaith M after Cotton* Some blinded e OH fete nee SMC.
fo judicially punifhed by (7^, as his ia Ireland that burnt his £•&//#
in imitation of Abraham.
Truth. InCudicafo it may be truly laid, the Magi ft-r ate
bearesnot thc/ivor^in vainc; either for the puntfhingot p>-eve»t"
ij^or-tuch^jr, whether KncleAnneft> theft, crue/tj, or pfrff- .'B. ^
cut ton. tbwtzb (HC* of
And therefore fuch conferences as are fo hardned by Gods c
judgement, as to Imitc their fellow-iervants, under the pretence p
ofxeafoind conscience (as in the inftancc of Saul his z*atfor
the children of Ifrael a-gainft the <7/^>tf^i>//) they ought to bs
fitppnjfzndfiintfktot, to be retrained and prevented.
And hence is lea ion able the fay ing o$Kf*g lames* that he
dedred to be iecured of the Papifls concerning civil obedience*
which fecftritjiby wholcfbme Lawts, and oth&r wayes : accor-
ding co the wifdomc of eachy^fff, each fate is to provide for
it lelf even agiinft the delttfions of hardned confctenccsy in any
attempt whicU tnecrly concernes the civil fl*te and Common-
we tie.
CHAP,
3 o Tfce bloody Tenent jet more bloody ,
r
Ex ami nation e f CHAP. XI.
'Peace.
N this Chapter Matter Cotton takes himfelf wronged, that he
fhould be thought to lay this down, as a conclxjion,\\z. that it
is not lawful to peiiecate Icfta Chrift.
Truth. What difference is there in faying, It is not lawful to
periecute a conference rightly informeJ, and co fay, It is not law-
ful to persecute Chrift lefus • was it not all one in effecl. for Chrift
to fay, Take up thy bed and walk , as to lay, Thy (ins are forgiven
thee?
Peace. He adds, It is no matter of wonder to lay down the
principles d Religion for a pro&fas Gamaliel did.
Truth. Who lees not a vaft difference between Matter Cottons
and Gamaliels fpeech? Gamaliel Ipeaks of that particular con-
trover Jie concerning Chrifls perfon z\\(\prefejfion , which the
An ovw-nilmg rews fo gainfayed and perfecutcd. Gamaliel fitly aggravateth
%-£%•» ^ihttrWl^*%^^ if poffibly it might
tff'/'caW io prove to be the Truth, which they perlccuted. Matter Cotton is
dUeadge Gam*- to lay down not a particular anfwer , but general conclupons •
lieljwe be had an(j notwithftanding that in tl*^ cotirfetf his Reok> he maintaines
' ^chandfuch^r/^^/d?», yet he layes this down as his firft con-
cl*fion : " It is not lawful to perfecute a conference rightly infor-
hi* med, that \*>Chrift lefas in \\\s.Tr*ths and Servants ; and that,
I (ay never perfecttfor profefled to do without a AlAsfy orco-
orfghtinga- yering.
God, Peace. What of that faith Matter Cotton , for although they
do not perfecute Chr/fl as Chnft, yet they do it.,and it is no mat-
ter of wonder to teli them as Chrift tells Panl, It is not lawful for
them fo to do.
Truth. Doubtlefs whatever perfecttttrs profcfs , and what
Apologies foeverthey make in all the particular cafes for which
Gods fervants are perfecuted ; yet the Saints of (70^ have dealt
faithfully to tell Perfecutcrs that they perfeeute Chrift himfclf,and
to breath out the fire of Gods judgements againft them, even out
of their own mouth*
But what is this to a eonclufion laid down ? for fo Chrift laid
not
The bloody Tenent yet more bloody. g I
not down his txpoftttlttto* with Patties a conclujton, as Mafter
Cotton doth by way of teaching* but as a cwviftion, by way of
reproofe.
Peace. Yetperfecxtors (faith hcj have perlecuted Chrtftzs
Chrift ; for the Scribes and Phartfes laid, This is the heir, come,
let us kill him: and Mian perfccuted Itftts as lefusi And if a
Chriftian in Turkic fliall leek to gaine a T^r^r to Chriftiani-
ty, they will periecute fuch a Chriftt*n> and in him 7*/w as
Truth. It is faid ^^/ 3 . that the lews periecuted Chrift out
of io-Kor 'Awe - for though they had fufficient knowledge to con- r,-a.7 r
i i. t t ° i* /^ i n C if t>PFfJFJ£jH9afim
vmce them, yet did they not periecute C^r/y/- out ot a clearely ^»- vsr perfected
<vixce£tonfcience, for then it could not be out of ignorance. And AS Chrift but as
yet it was fufficient, that (b great a power of Gods Spirit appeared * deceiver,
mite evidence otChrifis work* > as to make their fin tobca-^^ew^^
gainft the iSp/m of God: yet had they their maskjind covering
(as is evident:) For, this is not the true Chrift or fifefliah , lay
they, but a deceiver, a >p/>c/7,wovking by the power of the ttevi/,
a blafphemery a fedftcer, a trait or >&c.
Againe, although wretched Ittlian perfecuted the very name of
Ghrift and leffts (whom formerly he had acknowledged and pro-
fefTed) Yet was it rtill under a wasl^or covering,, to wit, that he
was not the true Son of god, nor his worfhip the Truth, but his
Reman gods were true &e. And the lame fay the Tnrkes in
periecuting Chriftians, and in them Chrift leftts as a Prophtt
inferiour to their onely great and true Prophet Mahomet.
And laftly, neither Scribes, nor Pharifees, nor /#//<*#, nor
Tttrkes&d or do perfecute C^r//? 7^/«j otherwise then as they
weie and are bound to to do by Mailer Cottons dottrine, as fhall
further appear, notwithttanding hisp/^, that fuch MfigiftrAtts
muft forbears to punifh untill they be better informed.
Peace. But let tyrants zzd per fecutors profefs what they will
(faith Mafter Cotton,} yet this varieth not the truth) nor impeacb-
cth the wifdome of the c welt* f on.
Truth. Sweet peace, how can I here chute, but in the firft Cant.5. / flee*
place obierve that great myftery of the -waking fleep of the raoft yet my heart
precious iervants of the raott high God, in the affaires of his wor- w.^/&.
jhipan&tiiK, Kingdoms of his dear Son? Awake- .for what fiery
ccxfttrcrs
5 1 The bloody Tenaatyet more bloody.
cenfttres juttly poureth forth this our excellent Advcrfarie againtt
the oppreffours of confciexce, eatituling them with the names of
tyrtms and perfec fiters, noiwithftandug their vaine profejfions,
pretences, apologies and pleas for their tyranny and Bloodfked ?
Againe, how fait afleep, in his fo zealous pleading for the greateft
tyranny in the -world, (throughout his whole book) though painted
and wafted over with faitt pretences &c ?
2, He granteth upon the point the truth, which was affirmed, '
and hcdenyed, to wic< that \\oferffcutor of C7?r/y?cvcr pcrlecu-
ted Him as the Sen of GW, as Jcftfg, but under ibrnc tnask^ or
covering; as thou lands of black and bloody clouds 01" persecuting
witness in this cale inoft lamentably make it evident and ap-
parent.
Peace. Matter Cottons next charge is very heavy againft the
dtfcuffery for exalting himlelf above C7o^ jn thcdilcerning of Ma-
fter Cottons fellow fhip withperfecutors, notwithstanding his^r^-
jejfion againft iiich perfecuticn.
Truth. The Lord Jelus faw in the I eyes fuch a contrariety be-
tween their profcjfions and prattifef (even in this cafe of perfecu-
tion) Mat. 23.
2 . Hioileif in erTccT:, but even now,faid the fame of all per fee -ft -
ttrs ; I Whatever pretences they make, faith hej and they wiilp-c-
A deep mytfcty tend great things of love to Chrift, and kits him ten thowijnd
ion. times ,when treajons zn&fl aught ers are is in their courfes.And will
Matter Cotton fay that Chrift- lefus exalted^ hirHfelf above GW.in
fpying out lo great a myftcry ? It is no new thing, that Matter
CWf0* (hould be apt to lay with D'avid, That man that hath
done this thing {ball die, not duely considering and pondering that
our (elves areyd«j ot bleod. and children of ^^/yconclemncd by
our own mouth, if the righteous Indge of the whole world fliould
deal ieverely with us.
Peace. But Matter Cotton (for a clofe of this Chapter) com-
plaincsof his own fuffering of bitter perfccution, and the Lord It-
fits in him, bciBg unjuttly flandered, cxcepe the difcuffer can prove,
that any doftrincvf his tendethto perfecute any of the fervants
Truth. Let a mans dottrinc and prattife be his witnejfes^nd
let every (oul judge in chc fear of God, whether the dottrtnc of
tHis
The bloody Ttnent ye t more bloody. 5 3
this Boo\ maintaining fuch and fuch a ferfictttttn to be an holy
truth veafrA white in the.l/W of the Lank, agree not lamen-
tably with ail their imfrifonings, banifhings &c. inflicted upon fo
many Several foitsof their own cwntrimen, ft tends, and £rf-
thrtn'm the wilAerntfs for matter of Rettg'w and confciexc e ;
amonott whictuhe &W /*/#/ will be heard at laftto have laid,
Why perlecutcft chou me ? why bamfheft and whippeft thou
wr&c?
2. Will not ail perfecting prelates, Popes &c. take hearc
from hence (according to their icveral religions and confctences)
to periecute the hcrettck.* bl<*fphemert fedt*ctr,&c. although
they all will fay with Mafter Cott&ny It is not lawful to periecute
a confcicnce rightly informed, that \s>Chrift feftu in his truths or
fsrvtnts ?
Pence. But the difcufTer (faith Mnftcr Cotton) is a bitter yerft-
cut or, in (landering him, and Chrift Jefa in him, for a f^-
Truth. I tee not but Matter C$t ten (though of Davids /firt^
may be guilty of Sauls lamentable comfUtnt, that David perfe-
cuted him, and that he could finde nonctop/V? him ? Who knows
not that all and cur own Popifli Bifkops vbguetn M*rics> y^
and of late times our Proteftant Bifbops agamft the non-conforntifts flaming tb&
have been wont to cry out, what bitter ferfecutitn themfelves the [heep perfe~
have luffered from the flanderous senfttrcs antd rffpreaches of the tf*te ^emt
fervants of Chrift Jefa againft them ? Who yet have (hot no
other arronves at them but the faithful declarations and difcovc-
ries of Gods holy truth, and the evil of the otyofing and perfectt-
ting of it, and the profcjfors of it? And how neer will Mafler
Cottw be found to cloie with that late bloody Woalfc (fo far as his
chatne reached) BifhopLartdj who being an tnftrume*t of the
bloody hunting and worrying of thole three famous tvitneffes of
Ghrift, Matter Prin, Mafter ftaftvricl^ and Mafter Burton • yet
at their publike ientence in the Star-chamber, he lamentably com-
plaifsfdthzt thofe poor Lambs did bark and bite him with unjuft
reproaches) (landers,
CHAP.
The bloody Tenent yet more bloody.
Ex*mi**ti** *f C H A P, X 1 1.
Peace*
M After Cotttn here firftcomplaineth that his words are mif*
reforttil concerning the fumfhrntnt of the htrttick* after
* Tit. $ . I o,
Truth, I deiirc that others may judge in three
lars.
Firft, whether the fumm and pit hot the words are notren-
dred.
2. Whether this TV**/ 3 . was brought by Matter Cottons
prove (as is_now pretended) that an Herttick might be perlecu^
ted with an excommunication after once or twice tdminititn : or
whether the qncftion be not of another kind of perfection.
3. Whether that T/>. 3 . 1 1 . do hold forth, That although a
man be a herctick^ bl*fphemertfeduccr> he may be punifhed with
a C/Z//7 or corporeal punishment, yea though he fin againft his
own confciencf*
I add a fourth, whether indeed (as Matter Cotton intimates) the
di {buffer makes this T*t. g , a refuge for hereticks. Great found
and noife makes this word her f tick* hcreticks I dare appeal to
/^/j under tb Matter Cottons einfcience and memory, whether the reading of
Attar is a feal- hiftoritsy and the txperiencc of time will not evince and prove,
e d myfttry, that beretifkj and ChrifliAns* heretiekj and Martyrs ( or wit-
neffes cfiChrifi) have not been the fame men and women : I fay
agaiae, that fuch as have been ordinarily and commonly account-
ed and perfecuted for ^r*r/<-£/,karebeen the fervants of the moft
high Ged, and tht followers and vtitneffes of the Ltr^ J'fas
Chrift.
Pe4tf. You know (dear truth] the catalogues ofkertjits and
htrttickj extant &c.
Truth. Grant it (fwcet peace) that fome in all times have fuf-
A chAlle*?e to ^erec^ ^or errone6** conference . Yet I dare challenge the father of
the devil \\m- I*ffs Wmfelf to difprove this a(fertion,That the moft of fuch (beyond
ftlf. all comparilbn) that bave ever futfercd in this world for hcretickj*
have been the difciplcs and followers of Ckrift Jcftu* And oh
that not only the Lions, Leopards, the BfarS) Wolves, and T/-
gers
The bloody Jentnt yet More bloody* 3 ^
pers (the bloody Fharoahs Sau/s< Hereds> Nereis, Popes Pre~
lates &c.) fliould fetch from her.ce, their perfecuting arrows and All Anticbri*
comwiJfioH** but thar even the David*, the men after Gods own faa&bwt?n '
heart, he 4 fa's (whole hearts are ferffft with God) that fuch as ^fc^/ 3
are the {beep and lambs of Chrifl , (liould be fo monftroufly ^,y ^ew* ^
changed and transformed into /y<?»j, bsares&c. yea and fhould Fortrefs.
flie to this holy Scripture of 7 it. 3. for this their unnatural and
monftrous change and transformation.
Examination ofCHhP. XIII.
Peace.
IN this i 3 Chapter,dear truth, you argue the great miftake of the
world in their common clamour, an heretic^ an heretiek^ a T< ..
pcrfon obftinate in fundame ntals\ and you prove that this word c«/7^f'
her 9 tick intends no more then a perfon obftinate againft the admo-
ffffi0#softhe Lord, although in \^\. matter si upon this Matter
Cotton concludes in this 1 3 Chaptersthat the dilcuffer gives a larg-
er all wanes for proceeding againft erroneous peribns then himfeif
did.
Truth. I muft deny that thcdiicuffer gives a larger allowance
then Matter C0/f0#,oranyatall, that the hereticks or obfttnate
yerfon fhould be dealt withall by the Civil Alagiflrates of
Crete^ but oncly by the fpiricual power of the Ltrd Jcftts.
1 . For firft, )/VThat though I granted that an obfttnate pcrfon,
contending about Genealogies, ought n@t tobefuftered, but after
once or twice admonition ought to be rejeftedt And ,
2. What though I grant that afccr fuch faithful admonitions
once or twice, he cannot but be condemned of himfeif ? yet ac-
cording to his third anfwcr, how will it appear that I grant, that
an^r^r/V^is rightly defined to btcntebftinate \& fundamen-
tals, when I maintaine, and Matter Cotton feemeth to grant,that
the her etick, may be fuch an one as is obftinate in lejfer joints and
prattifes ?
3» Further, let the word tgtr&Tflai imply an overturning,
yet will it not follow, th,at therefore an heret ic ^.is he, who is wil-
F 2 fully
3 6 I be bloody Teittnt yet wore bloody.
fully obftinate> in holding forth fuch errors as fubvcrt the/<
rwii of the Ctnfti** rtlrgron : For however that Matter Cotton
faith, That fuch dtffHtes may tend to overthrow Christianity* yet
that is but in remote tojjlhility, as the prick of a finger may kill
the£f4rf> ifitranckle and Icftct. and ib go on from member to
member without means applyed : yet this cannot be faid to be a
morcal wound at firft. So is it in the £0^7 of Chrift.
Pence. The Apoftle dilcourfing of meats and drinks, of eating
and drinking with offence, calls an offeafive eating a deflruftion
of the fottnot which Ckn&dicdi and yet I fuppofehe will not
fay that that difference was l fundamental differ met,
Truth. Ic hath been a grofs a nd barbarous miftake of the mo-
tiffpoltzersof learning* both divine and humane. The Clergy
horrible a- both of Popifh and Protcftaxt fattions and w&rfhtps i And how
tfd />r«- many are the thoufands of millions of A,bttfest pr&phanxttoas and
tv£!L bl*$kemies ag*inft the G^ of heave* in all(the Antichrifia*)
fins ofChriftend0mf,\n all f Teachings t writings* proceedings, and
;/- precejfes > touching this name heretick^ herefie&c? By the im*
partial cenfnre of the Lord he is an heretick^^ who wilfully per-"
fifts in aay (infui doftrins agaioft the due admonitions of the Lord;
for every £/f and parcell of leaven is to be purged out of the
houfe of God, as well as the greater and
lumps.
Examination ofC H A P. XIV
IT is a falfhood (faith Mafter Cotton} that I call the flight lift-
nings ofcGods people to the check/ of their confciences, their
finning againtt their conference : for I fpeak not (faith he) of the
{inning of Gods people againft conference ^ but of an heretickiub-
verted, much lef$ do I call their flight liftening to conference an
heretical {inning agaiaft conference, leatt of all do I fay, that for
flight liftening to the checks of confcicnce, he may lawfully be
per{ccuted as for {inning againtt his conference. And he adds this
gall to the former vinegar -, Thus men that have time and leafufe
at will; fct up images of clouts, and then {hoot at them.
Truth.
The bloody Tenent yet more bloody. 3 7
Matter Cotton* clicwhcrc,granteth that Gods children
may (through paffion .-<#•<•,) be carried on to dcfpifc admonition,
and rmy be excommunicated^ and iF fo, how can they refuting of
Chrift s admonition in the church, be excufcd from finning againft
the {^condemning of themfelves? For if a chttd of God mzy
potfibly be e xcommunicAted for obftinAcy in fome JM^/O*, r*w/>-
tAtions &c. then may he be this heretick. or vfilfnll man in this
T/M.
Tistrue, that in an houre of great ttmptAtitwt Gods people
may fin againft clear light of cowiftim , and fe*ttncc of
confctenct >as ZXwW and /V/*r &c. Bin: (a 1! conceive) thchely
Spirit ot God in this 3 of Tittts intends not luch a clear nefs of
fe If- condemning , but either that the kd*}dniti«rts of the Lordwz
lb erident and clear, that either it he in itis own conference betore
6"^ improved chetn lerioudy andduely> they would clear up the
truth of GW unto him : or elfe the check* rtcoxfcieKce arc iiich
as are recorded to have been (Cant. 5.) in the mem&trs of Chrift,
in the Church of the ^;v/ ; and Malier Cotton cannot render a
fufificient realon , why they may not alto be found in the members
of the churches or the Chriflians.
Peace. I perceive indeed (dear truth) the wonderful eftefts ofa
ftrange tongue > in the church otChrift i The noile and (bund of
a GrgtkJffGfd heretic^ in poor Englifr) eares, hath begot a con-
clujton thataperfon refufir.g or.cecr twice admonition forfome^f,^ 0fGod
point of Dottrinc, is fuch an herettckjbt monfttr, that he c.innot may poiflbly be
poflibly be a child ef(7^; whereas Matter Cotton granting that a «» Hereiic\.
child of 6"^ may poffibly refute once and twice admonition^ and
fb come to be excommunicated^ What doth he then in piaine £#-
^///^, but fay, that a child of God may be obftinate to excem-
mnnicAtion or rejection (that is in Greek) be an heretick^? And
what is this but contrary to his former Afftrtion, that a child e
<£God cannot be heretical Jy obftinate to rejcttion. &c.
Truth. Q^ieftionleis no child of God, but in temptation, may
fin hereticall}) that \$>obftinately upon once or twice ad**Hwrtion>
againft the checks and whiiperings of his own confcience, and a-
gainft that evidence of tight, which ^afterward) lie wondreth how
he could detpitc : and this rejecting or catling forth of the vi!ib!e j
fociety of Chrip Jeftts and his iervants > is nocfor dsflrutti-
ox,
2 8 The bloody Tenent jet nitre bloody.
on but humiliation and falvation , in the day of the Lord ^cfa.
Teacf. I judge, that no Ion o£peaeet in a ibber and peaceable
mindc, can judge, is Miller Cotton here doth, this to be an image
of clouts.
Truth. Nor can I learn, that the dilcufler Co abounded in time
and leafnre, as to make iuch image s(*s Mafter Cotton insinuates.)
It is not unknown to many witneffes in Plymmouth* Salem, and
Trovidencey that the difoaffers time hath not been fpent (though
as much as any others whoibever) altogether in fpiritual labours,
and publike exercife of the word> but day and night, at home and
abroad, on the land and water, at the How , at the Oare, for bread;
yea and lean tell, that when thefe difcnffions were prepared for
publike in London^ his time was eaten up in attendance upon the
iervice of the Parliament and City, for the fupply of the poor of
the City with vfood (during the ftop of coale from Nevocaftlc, and
the mutinies of the peor for firing.) Tis true ,he might have run the
\.Q&ZO( preferment, as well in O Id as New England, and have
Tor which fcr- fa£ c}ie leafurff anc| tjme of iuch wh® eat and drink with the drtink^
Ihurroftbe * etjy an<^ ^mltc w^1 ^1C ^d™**k^**fi't}titt fellow. fervantS;
times and the But God is a moft holy witnefs, that thefe meditations were fitted
necejjity of his for publike view in change of roomts and corners, yea ibmetimes
d&artunt he (upon occaiion of travel in the country, concering that bufineis of
h^hlsrecom- ffien^ jn variety of ft range hottfes, ibmetimes in the fields, in the
T^V^^^*/m^ °^ tra<vgl ; where he hath been forced to gather and icatter
the dtfcufjers his looie thoughts and papers.
time m compo- Peace. Well (notwithstanding Mafter Cottons bitter cenfure)
/ing ofthe^ B^-fome peribns of no contemptible note nor intelligence, have by
dy Temm. letters from England, informed the difcu(fcr> that thefe Images
of clouts it hath pleafed God to makeu(eof to Hop no imall
leases of perfection, that lately began to flow in upon diiTenting
. consciences s and (amongft others) to Mafter Cottons own, and to
^tbe'fcee^Hd thep^^and qttietnefs of the Independants, which they have (b
comfortable Iong» anc^ ^° wonderfully enjoyed.
fupplies efiem- Truth. I will end this Chapter, with that famous dtftinftion
porals,Tvhich ^ ^ of the Lord Jefuf • * Diggwg> %*gg*»g* Stealing, are the three
* wayes by the which all that pretend to bzChrtfts Stenvardsntz
maintained. They that cannot digg can bcgg the glittering pre-
3 only / affirmejhatfach as mil no' leach without mowyjhey mrf and do beg orfleal,
fee-
The bloody (enent yet wore bloody- 39
fctinents of this preient cvii world , and the wages- of Balaam.
They tha: cannoc *//£ can /*v*/, in the waycs of f rated- oppreffio», chip Jifm hit
f.wrf/0#»&c.But by the mercy of the moft high, the dtfcufferhztii &&*&* of
been iuabled to get his bread by as hard digging as mott diggers
in New or MEngland have been put to: and let all men judge,whe*
thcr luch as can big or^M/ind cannot digyx fueh as chuie neiiher
to bag n<3>r y?<rrf/, but dig , have moft time and leai'ure to mike fuch
images of clouts, &c.
Examination of C H A P. XV.
Peace.
IN this paflfage (Dear Truth) we hear a found of Agreement •
Matter (T«ff0»confenteth, that this third of Tttus cvinceth no
civil rejettton , but excommunication out of the Church of
Chrift . and he faith, That no tillable of his conclttfion lookes at
more.
And whereas it might be objected, That excommunication
cannot fitly becallcd perfecution : he anlvvers yes, and quotes Ltikj
21.12. John l 6. 2.
Truth. Were it not for the fierce hands of angry Efaus, this
fliril fweet yoke might pafs for Jacobs. What ever Matter Cot-
tons ends and iatentions were (of which I cannot but judge cha-
titably) the eye of (W alone difcerneth, but for Matter Cottons
w0r^&(illablesand argttings, let all impartial readers and con-
fdences judge of thcle four confederations.
Firft, Whether the word perfecution, do not in all proper and
ordinary fpeech Cgnifie penal and corporal punifhmenc and af-
fli&ion.
2. Whether the point in queftion agitated between the prtf*n$r
and Ma fat Cotton throughout the book, concern not only penal
and c0rp0r*/afli$ion: and whether it can be imagined, thattl:
prt finer, or the difc*ff*r&t any that plead for \htpurtty ofChrtfts lfally tafyn for
ord**a»ces,coMe\et plead againft excommunicating an here- any fp'mtud
tick^ot vvilful oftendor out of the Church of Chrift: And al-
though the Scriptures by Matter Cetton quoted; do mention ex-
commu-
4 o The bloody Tenant yet more bloody .
communication, as an unjuft oppreffion ; yet they fpeak allb or
corporal affliftions, imprifonments , bringing before judgement-
feats, and killing alib.
3. It could be told in what countrej* at a publike ientence of
banishment of a certaine perfon, a text of Scripture, Rom*i 6.\ 7.
9 (parrallel with this of fit. $ ,) was alleadged by the chief judges
court for a ground (notofy^/m/**/ excommnnication, buc) of
r/v/'/jOut of the Commonweal.
4. Were it not more for the name of Ged, for the honour of his
truth, and the comfort of Maftg£CVfe*,pIainely and ingcnuoufly
to acknowledge his mifapplying of this holy Scripture of Tit. 3 .
then to cover itbyfo thin and poor a plea,t/*'*. that he intends
by fcrftetttion , excommunication out of the Church of
Ckrifii
C H A P. X V L
Peace.
M After Cotton here grants a toleration to
P*ga»s> yea and Autiekriftians* with one exception, to
wit, fo that they continue not to ieduce^^
truth. But it mutt be remembred, that before and afcer he
maifltaines yerfecution againtt Apoftatcs^ blafyhemers> and ido-
latonrs> and then who knows not how all thcfe four ibrts. jfews,
Tffrkff, Pagans, and Antichriftians, are fulhsf blafrhemy and
idtlAtry ? Now in eale rhey ieduce not, they are to be periccuted
as idolaters and blafthemers, how then are they to be tolera-
ted?
Ptace. It could not be (had not this holy man been catcht with
fipping at the bloody cup of the great whore} that Mailer Cot-
totes affirmations and doftrines fbould thus quarrel amoflg them-
felves.
But further, I fee not the equality of his yoaking the Ox: and
the Affe together, when he further couple, ch Deducing of people
into wor/fc/p of falie(7^/, confidence of a mans own msntfcc.
(which are JpHritttal matters ) with feductng into f edit ions
againft the lives and eftates of iuch Princes
as
the bloody Tenent ye t wore bloody. 4 1
as will not fubmit their confidence to the Bijkop of Rome.
Trttth. Your observation (dear peace} is feafoaable ; the for-
mer are meer Religious and/ptrttu/it, the latter are meerly civil*
againtf which the civil flute is bound to defend it felf with civil
weapons.
Peace* In the next phce Mafter Cotton chargcth the difcujfer
•with wantofr*.*/0»; trttth, and candor, fer obierving how unfit1
ly thole Scriptures of PhiL 1- Rom. 14. are produced to prove a
toller fit ion of leffer errors : And he affirmes, that he never intend-
ed, that what the Churches might not tolerate, the Ctttes mighc
not, &c.
Truth. The point is tolerating or persecuting by the civil
ft Ate ; whatever therefore be Mailer Cottons intentions, itisap-
parant, unlefs fat Cities and Churches of Rome and Philtppi be Examination of
confounded together (as commonly they arc in c*fe of yerfecuti- p^^- 3
on) I (ay it is then apparent that thefeisno Scripture brought for
the civil flate its tolerating of ptints of leffer moment, nor are
thefe Scriptures brought to any purpofe in hand , but pco-
phaned.
Peace. But obferve his Argument, The -civil ft ate tolleratcs
ytuythecvts and lyers, to Hvein Towns, Cities &c.
Truth. No well ordered State or City caa fufrcr petty Tkeeves
and lyers without fomc funifhment, and we know how fcverely
in the State of England, even theeves have been punifhed even
with^^itfclf ; but Maftcr Cotton is againft fuch c r*e Ity, fw
he plead es for tollerating of icffcr errors, even in points <£ Religion
zndworfhip. ment of Theeves
2. If teller Ming of leffer err ours be granted upon this ground, «*
viz,* till God may be pleafed to manifeft his truth • is not the
fame a ground for tollerating of greater, as the \\olyjptrit of God
argues 2 7V«r. 2. trying if God may be pleafed to give repen-
tance ?
Pfrfftr. Yea but (faith he) the greater will infett, and ib is more
dangerous, and the toller Atton is the more unmerciful and cruel to
the fouls of many.
Truth. Lyarsznd Theeves infect alib, even the Civil ftate,
and a little leaven will leaven the whole lumpe ; and therefore as
the Commonweal ought not upon that ground to tollerate petty
G tkceve*
The bloody Tenent yet more bloody.
theevts and lyars . fo hath Chrift Jefus provided in his holy king-
dom and City againft leflfer evils, and upon this ground, that a
little ieaven will leaven the whole lumpe. But yet Chrift fe ftu
hath not ipoken (where he gives command for this thing to the Co*
rinthians or Galatians^Vi fuch peribns fo leavened, ftiould ('to-
gether with their being put out of the Church for obftinacy in a
•litclc leaven) be put out of the world or civil flat e : (The one (the
Church (being his Garden, the other, the Commonweal) being the
high wayes, Field &c. the proper place for men as men to
abide in.)
c
Examination of C H A P. XVII.
Peace.
Oncer ning the holding forth of errour with an arrogant and
boyfterous fair it to the difturbance of civil peace, Matter
Cotton moderates the matter, that he would not have fuch put to
death, unlefs the civil peace be deftroyed, to ti\z.deftrufttondi
the lives and/*/*// of men.
•rk civil and, Truth. I cannot but here fir-ft obferve the confounding of hca-
fy'mtnal life w* an^ earth together, the Church and the world, lives and
'cittfounded. fottls ,&c. as if all were of one nature,
i. Neither blcfied Paul, nor I, aeed to be accufed of cruelty
in that grant of Ptuk if alleadged (&4fts 2 5^) for there will
not be found ought but a willtngncli to bear a righteous fcntence of
death in fome crimes committed againft the civil ft ate.
3 . Mafter Cotton may here oblerve, how >uftly (as he ipeaks of
ti&hereticty he condemnes himfelf, for it is too bloody a Tenent
(faith he) that every man that holdeth err our ia a boyftcrous and
arrogant way, to the difturbance of civil peac*> ought tobepii-
mdied with death. Is not this the whole icopeof his diicourfe
from Dent, i 3 . and other abrogated repealed laws , to prove
(what was juft and righteous in the land of Ifrael) fo bloody a
lenent and courfc to be inforced in all Nations all the world
: over ?
Peace. Mafter Cotton excepteth againft that fpeech [But if the
matter
The bloody Tenent yet more bloody. 4 3
matter be of z Spiritual or divine nature. \ There is no errorilaith
he, ca n be ofdivixe nature * though it may be fyirituaL
Trttth. Mailer Cetton may hear Solomon here faying unto him,
Be not overwifc &c.
For fiift, the words are not, If die err our be of a divine nature*
but if the matter (chat i«,the controverfie,caufs £c.) be of a fpiri-
t# aim divine. nature: which diftinftion between humane and
divine things, I conceive is the lame with chat of •& if dome it ielf
dividing between Gcd and C<ef*r : Give to God.&c. Add fo>
though no crrour be of zfpiritual or divine nature (taking the
words in theit highch) yet the matter in queftion may be of ibme
fpiritftal or divine consideration, belonging toGod> and his wof-
(hip ; and no: concerning the Commonweal cr Civil flute oft&ev,
winch belong to Cafars care.
2. Taking fpiritualas i: is ufcd fometirnes in the holy Scripture
ss oppofite toflefa and bloody I fee no ground for that dif^invHon,
between fptritfial and divine : (jedisz fpirit, an^ i\\tfpirttuAl
man diicei neth All things : In fuch places and tlxMr like (co my un-
deift3nding)y^/r///^/and divine arc the lame thing.
Peace. But I marvel at the next paffage : how can Matter Cot-
ton with any colour rfrcafon or charity conceive t\K diftujfer fo
reafonlefs and fencelefs, as to intend by thefe words, [Suchonely
break the Cities or Kingdoms s ye ace, as call tor prifon>- and
faord againft hereticks^^ as if (as Mafter Cotton pfas and iaitli)
that mvrthererS) feditious pcrfons, rebels y traiterf, were none
of them fuch, viz,. Peace- breakers.
Truth. This word [onely] can onely have a faire refpe& to
tech as a re charged by their opinions of Religion and worfljip to
break the Peace cf the Commonweals, who (of what con fciencc
focver they are) may freely enjoy their wfiincc ^.rfhif («.
ther of many and faile Cods, or of the true God in a falfe way) and
yet not be guilty of the breach of civil peace, but onely they (I lay
they onely in this COMJI deration} who by their dottrine and pra-
.
. As the ^v// appeared an Angel of //£&* in Samuels
mantle, So JohnHusmA. Jerome of Prage, are declared for
<fcttf/f with the poured W^'y/// upon their heads ; and under this
cloud ofkcrejic and black name of hcreticktWQb commonly have
G 2 luffcred
44 'fk* bloody Tenent yet more bloedy.
fuffered in ail ages the true meflengcrs of Chrift Jefus^ Thus
cryed they ouc> A&s 17. Thele art they that have turned the
world *y fide down, and are come hither al(b 5 and thus did they
fct the City all on an uproare. And Atts i p. not the wor (kippers
ofChrift fill'd the whole City with diif*Ji0x, but the worfbipers
of" Diana,) wh© filled the heavens with that Bedlam Otttcry of
two houres continuance, Great is Diana of the Ephcfians.
' truth. With as little reafon and peace ab lenefs of Jpirit hath
to cr Great is the Ch*rch o? Rome,
Great is our holy Father t^t Pops, Great the Mafs* Great the
Virgin Mary^ Great: the General Connects, &c. And in later
times, Great the Church of England, Great t\\tChriftian Ma*
giftrate, Great the Miniftery and Bifhops of England, Great
the/n>f/*r*'tf£and covenant of the people, ^r. and luch as difTcnt
from us in theie p*/'»r .r and pratticesy perfecute them as heretickjt
and dtfturbers of the common civil peace.
Peace. In the reft of this Chapter, Mafter Cotton makes three
grants with his exceptions annexed.
Irttth. Pleafe you (afw peace} to mention them in one. and
accordingly I (hall weigh them in the balance together.
Peace* I • Saith he, The many cattfes which the difcujfer before
wrote of, are all of them allowed, but nclhc of them concern hold-
ing forth of *rr<?r.f, which is the point in hand.
2. Saith he> It is ealily granted that they do break the Cities
fo'mvatefae- or ^fll^oms Pf*cff> who cry out for prifons and fwerds againft
' fuchwhocrofs their judgement ex -practice in religion, to wit,
faiih he, unlefs their religion be of God, and the crofling of it be
fuchasdeftroyeth *n& fubvtrteth the Religion of God.
3 . It is alib eaftly granted (faith he) that many complaine moft
who are moft in fault themfelves.
Trmh> To thefe three I may anfwcr thus in one. The Mjfte-
ry of preaching or folding forth the witneis of the Truth offefw;
is interpreted by many to be the My fiery of the firft feal,the Vphite
horfe ; and the being per \fc cute dor: flaughtered for the word of
G0<i and teftimony of jefta>to be the Mjftery of the third feal,
where the fouls under the Altar cry to the Lord for vengeance
againft their pcrfecvtors. Thefe my ft tries are fcaled up, and
they a re t\x Lords tetters* not to be opened and read by every
one
The bloody Tenentyet more bloody.
one, but (as fealed letters be) by liich to whom they are di-
redted.
Peace* It follows therefore, that in the midft of all the cries of
Jews, Pagans, Tftrkes> and Ant ichrift tans [Our Religion \s the
Religion of God : You are an heretick^ you are a ferfecator> We
are true Chriflians, we are perfccuted&c.'] that the hearts of
Gods children muft be comforted and ftaid up with the fight of this
Myfttry* And doubtlefs it is moft commonly (though notal-
wayes) true, that the imprifoned, fined, whipt, banidied, hanged,
burncdjC^.in point of Religion, have been fo inhumanely opprefied
for the word of God And the Teftimony ofJefus.
Our own Chronicles, Records of England, and blefled Mafter
Fox will in part evidence to us, that fcarce a King or Qgeeuof
Engltnd hath paft fince Richard the fecond his time , but the
btod of the wttnejfes of lefts more er Icfs hath been fpilc in their
Raignes, as the blood of Heret tcks, Schifaaticks .&c. and but on.
few drops of the blood of any Heretick^ indeed have fain to the
ground.
Truth. The difcujfer therefore humbly (to my knowledge) de-
(ireth accord ing -to Mafter Cottons wifh to reflect upon his own Two [
way, and humbly to beg of God two things for himfeJf, and all in petitions
any meafure cenft red and perfected as heretickj. ferfeouted
Firrt, lofephs tnnocency, ^nrity.chafltty, in all thofe foiuts
and qn* ft ions wheiein they arc charged, and condemned un-
chan.
Secondly, lefephs patience to bear the accupttions, ee»fares>
imyrifonments &c. from the tongues and hands of them who are
nocorioufly unclean and guilty before the z>ealotts and revenging
eye and hand of God.
CHAP.
The bloody Tenent jet more bloody.
M
Examination of C H A P. XVI 1 1.
Peace.
Any of the folio* ing leaves and Chapters (dear irxth} are
fpent upon that great and heavenly yorable of the Tares, a
about which ib many holy fingers, dead and living, have beeii
ib labonoufly exercifed, all profeiTmg to unty yet fome by ieeniing
to tintie> have tycd the knot the fitter.
Truth* It is no wonder (fwect peace^ to finde Matter Cotton
fo intangled both in his anfwers and replies touching this Parable;
The Parable of for men of all forts in former ages, have been Ib intangled before
the Tares. him : To which purpole, with thy patience I (hall relate a notable
pafTage recorded by that excellent rvitntfs (or Martyr) of God,
Matter F ox in his book of Afts and Monuments : tis this, In the
ftory of Matter GeorgeWifchart (that famous Scotch tvitttefs of
Chrifl leffts} in the dayes of King Henry the eighth, there preach-
ed at the arraignment ot the faid Wifeheart , one lohu Winryme*
ftibprior of the Abbey of Saint Andrews fa difcouried on the Pa-
rable of the Tares, he interpreted the Tares to be beretickf;
and yet contrary to this very Scripture (as Matter Fox himfelf ob-
ferveth , though ellwherc himfelf alfo maintaining it the duty of the
Ihs Pa/able of civil Magi ftr ate to fuppreis heretic^*) I iay the faid \Winryme
Tares gYifly 4" concludeth that hereticks ought not to be let alone until the har-
veft, but to be [upprefl by the power of the cwil Magi/Irate :
So that memorable it is that both the Popifh Prior, and that true-
ly Chriftian Fox, were intangled in contradi&iovs to their
own writings about the interpreting of this Heavenly Scrip-
ture.
Peace. O what cauie therefore- have all that follow Icfus to
beg of feffts (as the Difciples did) the bleiTed Key of David to
unloole this holy miftery ? In the entrance, therefore of this dif-
fourfe&c difcffjfer obferving Matter Cottons expofitton to be fal-
lacious, and the Tares to be interpreted, either perfons, or do-
8rines,oi practices, he blames that Matter Cotton gives no argu-
ment for proof of fuch an interpretation : Matter Cotton re-
plies.
Firft, Neither did the Author of the letter five reafon for his in-
terprc-
The bloody Tenentyet wore bloody. 47
terprctation. 2. That they both gave ons interpretation. For
the Amhorofc ti& letter faid, chat ibme expounded the wheat
and Tares> to fignifte fuch as walk in truth, and iuch as walk in
lyes- now arc not (lakh MifterC0ff0#) hypocrites and fome
corrupt doftrines and practices coincident with fuch as walk in
Truth. I anfwer, Firft it might be both their failing, not to
fhcngthen their interpretations with fomc light and evidence from
Script are or reafon, although the Prifoners failing the lels, as
being forced to write by fh^fts and difficulties in pr!joM,an<l lathe
fhoiter, when Matter Cotton had fue&tthztji to inlarge and con-
fiim without control^c.
2. When the prifoner interprets thcT^r^tobe fuch as vealk^
in lyes, it will be Ibund evident upon examination, that he mean-
eth fuch as manifeftly, openly, vifiblywalk in thetrue/?rfl/^/j»of
Chriftiatutji and fuch as openly and vifibly walk in the lyes of tiyyocrifie fe
falfe and Anttchriftian dottrive and worfhip. That diftinftion
of fecret and open Hypocriflc is feafonable : fecret^ implies fuch a
dijpmuUtion as may lie hid under the true outward profejfian of
Chrifl Jcfusy as in Jt*das> Simon Magus, Ananias and «&*/)-
p/7/r/i &c. Open hypecrijie implies rhe profedion of the w/«» of//»,
fitting in the Temple of God (or over the Temple of (?W) pretend-
ing the Name ctChrift^ and yec apparantly and vifibly, falfeand
counterfeit, and but pretending, when fuch pretences andihewes
are brought to the Touchflone of true Chrifiianity.
,. P^ffr. Your cbfervation is true, as alfo a lecond, That thefe
hypocritical dcttrtKes and practices are to be toileraced to the end
of the world, this he fets down \\\ general, not inftancing in parti-
cular what dottrine and praElifes are to be tollerated : and on the
other hand, the whole drifc of his Book* maintaineth, that fuch
•pcrfonsidottrines or frattices, that arc idolatrous^ or blafpht-
mous> or infettious, are not to be tetter atcd or permitted at all ;
which f*Jfages to my understanding have rust harmony among
thcmielves:For what is all the whole Religion of every Antichrift,
but a Mafs or Chaos of HypocriJiejdol*try>Herejie3Blafphemy>
Bcfides, Mafter Cotton had dealt more plainly with this holy
Script ure^ , ^if, he, had explained what he meant by fuch dottrines
and
4 8 The bloody Tenant yet more bloody.
a lad prafttfes [comming neer the truth] and fet down the bounds*
how neer as to make them Tares.
Truth. Dear Peace> Who knows not that the -weeds of the
vrildernefs come neer the flowers of the Gar den, the counterfeit
may come neer the ///<?, and the falfe ntettal the true gold ? And
though it be true that feme d&ttrines and practices be not ib grofs
as other, yet they differ buc (as the Scripture fpeaks)as whores and
•tphorem9t*g€rswnQ>Kg& them(e!vcs;fome are more proper ,and yz#<r,
*+&y<mngfriAf (tinted-, fomeare old.def armed &c. And yet the
e- j?**/? weds, counter fi it -/.and -whores areualufFerable in the Or^r-
m ***** the Co™*"0™**1** houfe> and M of Cfer//? : Though yet
all Nations fab- *n ^e ^^^ Commonwcttlc* the \\kQjpiritftAlftrumpet may chal-
j?/! w^fc civ/^ lenge a civil Being; if in r/'z>// things unreproyeabie.
Beings, Relati-
•OM&C. ' - - - -- - -
ExtmittAtion of C H A P. XIX.
BUt in this Chapter, Mafter C<?rr«» in the ifTue granted?, that the
TaresfigmfacperfoHS, by Chrift-s own interpretation: For
[them that do iniquity \ may leem to be an explanation of vAvl&
?Surx.(ivf&KA , &\\fcandals, that is, perfects holding forth of /<:*»-
^<«/<7«j and corrupt dtttrincs and practices , like unto true and
found.
Truth. Yet withall he chargeth the difcuffer with lightnefs
and inconfttncy) for endeavouring to prove that corrupt dottrines
and prtftiees are not to be tolleratcd,and yet,faith he, the difcuffer
pleadcsthat fuch perfoxs ought to be tolle rated. Whereas the
difcuffer twice in this Chapter exprefly diftinguifheth between to-
leration in the Churchy aod toller ation in the world^ and affirm-
cth, that although the Church of Chrifl Jefu$ cannot tollerate ei'
tfactperfwscut practices which are falie and j4ntichriftitin, yet
the civil ft Ate t the wtfr/^,ought to tolerate and permit both.
And therefore Mafter Cottons mconfiderate charge of contra-
etittiin will not ftick, becaufe of thole divers refpefts or States,
thefpiritUAlzid civil > as it was no contradiction in Chrift le-
fnsi to affirme that 7<?&# BAptift was Ettas, when John himfelf
affiroieth, that he was not Eli as : For in fcveral r:lpc^s the
Negative
The bloody Tenent ye t more bloody. 4 9
Negative of John , and the Affirmative of Jeftu were both
true.
Examination of C H A P. X X.
Peace.
IN this paffage (to my undemanding) Mafter Cotton after much
ieemin<7 cont eftation and disagreement , yet in condition he
flbakes hands and agrees with the dtfcttflfr in the maine point in
qucftion.
Truth. Your obfervtition reacheth home • for let it be granted,
that the Greek. worc* %*&*** fhould not fignifie All weeds
fprung up with thcj?Jb*4fj but one kind of weed, and that in fpe-
cial which Matter Cotton faith Diofcorid.es defcribeth : Lee it be
granted to be the lame with Lolitent, and that there is a great fe-
militude between the Tares and the Wheat, while they are in the
blade ( feme of which particulars aie controvcrfiat :) yet it no
way oppoicth that which the dilcufTer maintaineth, to wit, the eafi-
nels ofdifcerning thefe tares to be tArts, when they are .grown up
to blade and fruit. And therefore Mafter Cotton at the laft, con-
fcifeth that even t\\t&tares (unkr.own hypocrites) (according to
his own exposition) ought to be differed in the church of Chrtft to
the harveft or end of the war Id.
Peace. I cannot but Wonder how Mafter Cotton ihouid once
imagine, that it might poifibly ftahd with the order, piety, and
ftfeij of tlie profejjlon of Cbrift- Jeftts , that fuch a generAtion
of known hypocrites fhould be perpetually flittered.
Truth. Doubtlcls the Lord Jefus was not of Mafter Cottons
minde,who to vehemently warned \i\sfottoivcrs to take heed of the
leaven o^hypocrijle. Bcfide, if known hypocrites may be iuffc-
red and not caft out, Why may not known hypocrites be taken in ?
And what is then become of the true mAtter of the chnrck, to wit,
true livingftotses ofajpiritttal life and nattire,(o far as outward-
lycanbedifccrned ?
Peace. This after t ion hath fo foule a reprefeMtAtitH, that Ma-
fter Cotton is forced to draw this vaile overhand therefore lie adds,
uncill the fruits ofkjpeerttes grow notorionfly fcandAlotts.
* H Tr#th.
50 The bloody Tenent yet wore bloody.
Truth. 1 cannot fathom how tbefe two agree : Firft, known
hypocrites aiay be tolerated until! the worlds end; 2 . Tolerated
no longer, then untill the/r#/f / of the hjpocrifie grow notoriously
fctwdtloHs : For will not all retfon and experience ask this cftte-
ftton : How comes it that this fric»d> Jubjc&t and Spoufe of
Chrifl is now a known diffembler* traitor, whore, unlefs by fome
fc*nd*lo#sfr*its fo declaring and imcafing of them ? If the fhame-
ful fruits ©f the unclean per Ion, I Cor. 5. were ftifficient to deno-
minate him a wicked per fen, why were they not fuificient to war-
rant ?4tul to fay, Put away therefore that wicked perfon from
amongft you ?
Pe/tce. But let us mind the Scripture quoted : If (faith Mifler
Cotton) foolifh Vtrgins be cafiout of the church, the wife Vir-
gins may be found ibmetimes fleepisg as well as they.
Trttth. Neither gotd. whfate, nor -wife Virgins are to be caft
of the wife and. out °^c^e church of Chrifl, while they appear to be fo : yet fince
fiotift Wrim Maftcr C^rw clfcwhcre grants, that a child of God (goodwheAt,
' rfW 4 W//IT Virgin) may lb ftand our againft the chttrch ofChnft
(iQ{*mcpafIion) that he maybe caftout^- How much more
then ought the ttres and foolifo Virgins (while fo appearing) be
excluded ?
2. If the wife Virgittsbt received into heaven, as the foolifh
(hut out, will it not evidently follow (even the contrary to that for
which Mafter Cotton alleadgeth this Scripture) -to wit, That when
typocritfs are difcovered, they are to be kfpt out, and confequent-
Jytobc**/? out of the church of Chrifl ? except Mafter Cotton
will fay, that the kingdoms of Chrifl on earth ', may receive and-
keep in her bofome fuch (iinking weedes, declared fo to be, which
the kingdoms of Chrifl in heaven abhors.
Who queft ions, but while dithjpocrific of thefe jW//fc Vir-
gins lay hid in their empty veflcls, that outwardly they appear-
ed as wife as the -wife Virgins ? But when the frntts of their hy-
•pocrifie difcovered them to be foots, how can Mafter Cotton (ac-
G<>rdiag.to the truth as it is in Jefw) affirme, that foolifh Virgins
{known hypocrite s)wt to be kept in and not caft out of the chttrch
tfChrift unto the ead of the world ?
Tetcc. O how contrary is this to the very f fundamentals >e f-
a church or Spoujc of Chrifl Jefa>
which
The bloody Tenent yet more bloody.
which is (by the confefflon of Papifls and Proteftants^ a feciety
ofwtfe ytrgtMs^ifably Saints holy and fkithful perions,ay0**>fjr of
fuch perfons as outwardly profels to love Chrift Jefttt uprightly
(Cavt.i .) and to be eipoufed co him, I Cor. J, I .
Truth. Yea, and how contrary is this to the nature of Chrifi
leftts, whofe heart is all one fire towards the daughters of le-
rttfalem (C*wf,4.)and how contrary to the charge that great and
iblemn charge of the Lord Icfttt to all his followers, to take heed
of that leaven which is hypecrtjie, which if fuftered, will k&VCR
the whole lumpe, and render the garden zndfpottfe of Chrift a hypocrites
filthy dunghtH, and whore-hotifc of rotten and disking whores
and hjpocrites.
Examination of C H A P. XXI.
Peace.
M After Cotton here endeavors to prove (as many hare done
before) that the Field which the Lord Jefa interprets the
world, was meant by him to be the Chursb, as he is laid to love
the world, lohnl* to be propitiation for the (ins of the world*
I Ioh.2.
Truth. In thefe and many ether places of like nature, it pleafeth
the Spirit of God to fet forth his love to ma»^i»det diftinft from
all other creatures : As allb the impartiality of his /*z^,cal!ing his
chofenoutof all forts of finners, mankinic all the world over :
and yet it cannot be denyed, but that the Scriptures fpeak frequent-
ly of the -world and of the church in a far diftindt and contrary
acceptation. So, as when he nameth the church, it cannot figai-
fie the iv&r/d' and when the world, he cannot be faid to intend the
church , the reafons therefore on either fide muft be expended
and weighed in the fear of God, why the Field here called by
Chrift the vt>orld> cannot be intended to be the church of
Chrifl.
feace. Your right difti»guifhingi is a right dividing of
the veerd of Truth ; but (faith Matter Cotten ) it cannot be
the world in proper fignification • for which he alcadgeth three
reafons.
H 2 Firft,
the bloody Tenent yet more bloody.
Firft, Becaufe there had been (lakh he) no place for the fervants
wonder at the appearing of the tares verie 27. for what wonder
that the world, fhould be fo full otfornic*tirs>&c? Was it ever o-
therwife ?
Truth. It is true, tiaat the -world lyeth in wickjdnefs, and Is full
ciSfcrmcatorS) idolaters &c. and yet it was ibme thoufandsof
ycers when the world was not full c^Cbriflian^ that is, anointed^
Q\ holy for vie at or s holy idolaters &c. That is indeed and truth
sintichriftian, and that alone is the point in queftion, about which
this a nhver of Matter Cotton hows, but comes not neer it. This
is indeed a mcft dreadful and wwderftilfotnt of the wtfdome,
Tht my fiery o? juftice, and patietccc of God , fo to luffer fo many millions of
MftiMs men anci Women, to arrogate to themfelves the name and profcjfi-
en °f 'he mo^ h*fy living God, and his holy Son Chrift jefes^o be
called Cbriftians> anointed or holy, and yet upon the point to
hate the holinefs, trttth-> and fpiricof Chrift fefus.
Truth. This is doubtlcfs to me (what ere Matter Cotton im-
agines) a wonderful myftery in all -dges fince thelc tares werefirft
fown, tofce,! fay, fomany millions of holy idolaters, holy mnr-
thercrs, holy whoremongers, holy thee'ves &c.
The blafphemy of this is fo wonderful and dreadful, that I
cannot fufficicn tly wonder at him that wonder ^>not how this comes
to pafs.
Truth. The like I anfwer to his fecond Reafon, that it is true
that we read rot that ever any of the Minifters or Prophets of*
Chrift ever effayed to pluck up all fuch vietous notorious perfons
out of the world, as they demanded concerning the t Are s, for then
indeed as the Spirit implies,! Cor. 5. the whole ftate of the world
would be overthrown ; but yet this hinders not, but there may be a
defire in Gods fervants to pluck up this or that feel or fort of peo-
ple, Jews, Txrks. or Ant ichrifl tans.
Peace. Dear Truth, you make me call to mindethe defire
of Chrifls difciples, that fire might delcend ^Qm heaven, not to
confume &\\fornicat9rst idolaters, all cruel and unclean perfoxs
out of the TV <?r/d, yet that particular, unmerciful, faferftitious
Town of the Samaritans, they defired that fire might come from
heaven and confume them.
Truth. Indeed this dejire of the dtfdfles is no ftrange dejire,
for
The bloody Tenent yet more bloody.
for what elie do All they dcfire, which permit not in the c
any Religion, worfhip or confctenct but their own ? Nay far be-
yond lhat, \vere the whole worlds ncck^ under their imperial }°akf'
(the many millions ^millions of bUfrhemers, and idolaters of
all forts ) if they will not be convinced at their word, mutt be cut
off from all natural and civil being in the world, by Fire and
Sword.
Peace. His third reafon is, That the yilcufler reckoned up as
paralcl goats and (beep , wheats and tares (as generally,faid he,
others do) and headdeth, that in the pureft ekfPckttixt ti\zruine
of Antichrift, there fhallbe goats and (htep, wife and foolifh
Virgins, untill the coming of Chrift to judgement) Mat. 2 5.
Truth. Although the Silcufler {pake of that eternal /^wxj/-
en between wheat and tares (heep and goats approaching ; yet
he never faid, that the **>•<•/ and goAts figrified hypocrites in the
Church, which is the point in qxeftion : Nor dare 1 lubicribe to
that opinion* that after the deftruttion of Ant ickri ft, \N\\ZK purett
times of the church fhail come, that there fhall be fuch a mixc
eftate in the church of Chrift, untill the comivg of Chrtfl to
judgement.
For firft, Although goats were clean for/Wand facrifice, yet
it is apparant, that as they are for the left hand, So they are vifi-
bly known by every child, where goats and (keep are kept. And to
image that vifible hypocrites, fuch as tares goats, tff?profita6/e
fervattts.footifh Virgins &c. fhall in a mixi way make up Chrtfts
chttroh, and thac in the puteft tiaies cf the church, of which there
are fo many and wonderful prophecies , is to me not onely to
frame a church eftate point blank crols to the purity of thole
churches, but even to the fivft dpcftolical churches, ye* and
againO1 that frame of church cttate in New Englaud where Mi-
tter Cotton hath profeflfed (though now 't is faid the door is wider)
againft receiving in liich members as are vitibly foolifh Virgins*
goats &c.
Peace. Mate Cottons fecond .aniwer is, that if the pteld be
the world, as \\iztares Anttchriftians aad falie Chri/ftivts , yet
they were firft fowa in the field of. the church*
Truth. Not ib : for although there might be many infirmi-
ties and diftempers, yea fome great corruptions in the firft Ckri-
ftian
The bloody Tenent jet more bloody.
ftianbodj tiit church of Chrift- ; notwithstanding that Antickrift
Tfafirf rife 0/is an Apoftateyzt it will not follow jthat the tares were firtt Town in
Ant'ichn{hsns tne true ffafigfr^ becaule Sathan might eaftly raiie up fome profef-
fors of the name of Chrift, which the true church would never admit.
And as Sathan might raiie up perfons, congregations worships,
which were not according to Chrift • So might he eafily raiie up
chnrches Congregations zndfaieties of fuch tares with whom the
churches of Chrift might 'refute fociety. So faith Job»\ There are
many Antichrifts, whom yet we cannot well imagine that they
were in the churehes of the Lord ft fas.
There came falie ^sfpoftles to the Church at 'Eykeftts, but yet
that church examined and found them lyars. And fo long as the
churches were watchful, thole tares kept in the world. But when
the churches began to be ileepy, the Tares might undilcerned creep
into the church
This may be as well,as when Apoftates fall oftTrcm the ciiurch,
go out from it, bccauie they were never of it .- and alfo as well as
that the church of C^r*/?maydrowzily negle<5l to purge out the
old leaven ofperfons and things, which may ibon overlpread and
over-run the whole luwyc and garden of the church of Chrift y
untill it be turned againeinto ©ne common field of the world to-
gether.
Peace. Matter Cottons third anfwer is> That Antichriftians
mutt not be tolerated unto the end of the -world, becaute God will
put it into the heart of faithful princes to hate the whore ; and after
that, we read of a vifible ftate ofN'ew JernfaUm before the end of
the world, Rev. 20. 21, 22.
Truth. It is not faid, that thole princes that (hall hate the
vvh«re fhall \xfathfHl princes : and fince Maftcr Cetton ieems to
hold tbat by way ctierdinAntc (and fo in obedience) the Kings of
the earth (hall with the iword deftroy Antiehrift, I defire his
proof for any fuch prophecy. For,
i . It is not faid, that God will put it into their hearts, to hate
the whore. And we finde that they fhall hate tix.Umbe, as well
as hate tine whore. For they fhall make war with the lambe , and
the Umb fhall overcome them> as comes to pafs after the ruinc of
tkc whore, Rev. 19.
a. Judgement may be executed upon the whore by way of
mutual
The bloody Tenent yet wore bloody. «( 5
mutual 7 ttdgentent each upon others, when in themidft of their
(pirituat whoredoms, and drunk ennefi with the Saints blood> The judgement
they foal! fall out with the whore (as uiethtobe in Tvhorcdome}oftbegftti
and turn their whorifh loves into otttragiovs fnry 5 and the very
defcripticn of their fury looks this way, for it is not the property of
fobcr and faithful men (though repenting of their whoredoms) to
make a -worn/in naked (though a whore} and to eat her^/fc/fc>as it is
faid, thole fhall do.
But grant (as we moft hopefully do) the whores confttmption
fey the ten homes of the Beaft> arid the flourishing of new Jerufa-
lem upon the earth (Rev. 20. 21, 22.) before the end of the
world (all which are great difputes among the people of Ged) yet
1 judge it ncceflfary that two or three queries be fatisfied for
the further clearing of the holy mindc of the Lord in this parti-
cular.
1 . Whether (as fome have and do argue) the end of then^r/^
in this Parable and other Scriptures do exprcfly and undeniably lig-
nifie the end cf the world and jbdgtm*Ht-d<ty literally, and not
fome other myftical^r/^ of time, fince the word jfiav ( ufual-
ly tranflated world] is of 'vw'vmsJigHif cation, and ibmetimes fig-
nifies an Age.
2. Whether thofeten Kings which fhall deftroy the whore ^
fhall be abfolutcly ChriftiAn, true S*i»ts> followers of fefits they
and their Armies, orelle remaining Antichriftian homes of the
Betft, fhall yet execute the judgement of God upon the greac
whore : as Jehu remaining both hypocritical aud idolatrous , yet
dafht out the braines of that great whore le&tbel, and executed
judgement upon B**ls Priefts : yea and even as Henry the eighth
tumbled the P&pf cut of his chtire in England, and thoufands of
his Popelings with him, he fuppreft and threw the whor* Iez>«bel
the church of Rome out of EngUnds window , and yet con-
tinued to burn the Saints of lefus upon his fix Popifii and blovdy
Articles.
5, Whether that mighty Army of Gog and Magog, which is
muftcred up after the thoufand yeers raigne of Chrift, be not in
part made up of the ten homes, even after the whore of Romes
ctnfumpion (as before in Henry the eighth his cafe) which horns
with their peoples. Chrift will have yet to be tolerated as Tares
in
The bloody ftnaat yet more bloody.
the field of the world, though not in the Church of Chrtft.
Peace. What think you of Matter Cottons grant, that the filtt
fruits of Axtichriftians may be t ares ibwn in the field of the
church, which afterwards grow to be Briars and Thornes ?
Truth. lobfervethat tobe/vir*/, of Antichriftian wor/kip-
}e rs, and briars wdfbernes {opprsjfers and perfect or s ) are
both of them of a falieand Amtchrtftian nature, wh;ch ought
to be far from imitation of the Rofe of Sharon) or die Ltly of the
v Allies.
But 2. Arc there no -tare J,that is, hypocrites, but in the church •
and muft a 11 the ^r/^^ and t homes (oppreffors and ferfecutors,
&c.) have no root from the wildc world , but fruni tins gar den of
Chrifts church ?
•Peace. Nowwhere,as it was urged, that it flood not with the
wifdomc and love of Chrift, interprecing this parable. and opening
what the field was, to call the field the world, when he meant the
church : Matter Cotton anlwers, that Paul by the fame wifdome
uicth the fame -wordy i Cor. 5. God was in thrift reconciling the
nccr/d unto himfelf.
Truth. Paul in ufing that figure of the world for all forts of
men in the world, doth not undertake to interpret a Parable ,which
before he had propofed unto (and at the requeft ofy\\zCorinthians>
as the Lord fefus doth at the requeft of his difciplcs.
And where Matter Qotton faith, that it is no more an improper
fpeech to call the church the world . then to ipeak of Ghrift as
dyiog for the world, when he dyed for the church.
Truth. I finde it not to be iaid, that Chrtft died for the world,
but grant chat it hath pleaied the Lord in his moft infinite wtfdtmf,
to caufc the tearm of the world to be ufed in various Jignifcati-
•ns ; yetktaey ififtancebe given of any Scripture, wherein the
Lord oppofing the church to the world, the wheat to tares, doth
not diftiaguifh between the church redeemed out of the world,
and the world it felf, which is laid to lye in wickednefs , and to
be fuch as for which Chrift Jeiiis would not pray,/^» 17.
CHAP.
The bloody fenent yet more bloody. 5 7
/CHAP. XXII.
Peace.
IN th:s Chapter was urged the fctp* of the Ltrdjefxs, to wit,
to foretell the A«nchrtftianftate oppoling the true Chnftiax
ehnrslt aad VHrfhip, as alio to comfort aid ftrcngchcn the hearts
of his jSp/Rr?*ffte» againft the gricvAnces ariiing therefrom ; and properly*
where it was urged that the cltursh confifteth oacly of good /*g «/ §00^
ground, and that the three forts of Bad ground vifibly fo declared, &***£• ,
are properly in the wor/d, tad not in the (fourth* Matter Cettvx
anfwers,
Firft, Did not Ckrift preach to all tkfe forts of heartrs in the
the Jews ?
That»4f/*w4/ church of the lews* in its firft vijtblc
niifted oacly of good ground. Now that: the o:hcr
three forts ofchctrcrs were in ihtfk*rck of the l*ws% it wasan^/<! *4/irjr' «•'
, , . i , . . . , Teivnh Ch/i''rh
ACcUcnt and ttrrupttoi* : when they grew incurable^and rccei^d J
aot the *dm9niti«*s ofthc Ltrd> by the JL*r<i /<?/«/ and his fir-
v*?tts, preaching ucto them, the Lord c*ft them out of feis fight,
iieftroyed that n*tio*Mtt church* and eftabltfocd the Chriftitn
church.
Now what is this to the permitting of known kyficritct in the
Chrifti*» ckurek to the worlds. ead ? (ince that the proper ieatof
kyovfu kjficrifc * and of all ot\MT*ickfd*tfst is the world,
which indeed properly cosfifteth of the three forts of Bad ground,
as the church and Garden of Chrift) of the ko*cft and
Peace. But further, If (faith Matter Cottin) thcchildrca of die
^«r^-membcrs be in the church, then they growing up to ycers,
become ibmc of them like the high-rvaj, tad fornc 1 ke the fttiy.,
and fomclike the t her my ground.
Truth- Admit the Chrifti** church were conftitured of the
*4turAlfefd&nd of-$rwg (which yet Matter C»tten knows will
never be granted to him, and I believe will never be proved by
him : ) yet he knows, that upon the difsoverj of any fuch portion
' chxrcht the church is bound to admonifh, and
I upoa
58 The bloody Tertent yet more bloody.
upon impentt ency (after admonition) to caftthem into t
the proper place of (iich kind of hearers and profeflbrs.
Peace. Mafter Cotton proceeds to a third anfwer, to wit,
Though it be not the proper work of the church to bring up then-
own children to become the fincere people of God And Chrifi
hath given his Church and his Gojptl preached to it, to lye like
Ictvcn in three pecks of meal, till all be leavened., M<u. i 3 . 3 i .
And he hath given Ptfttrs and Tt*chers> as well for the ga-
thering of the Saints, as for the tdifieAtion of the B»dy of
Truth. I anfwer, the proper work of the Ptfters and Teachers,
is to feed i\\t(heef andflockj and nor the Heards, the wild Beafts
in the world. And although it \% the duty of parents to bring up
their children in the nurture and fetr of tKc Lord ; yet what if
r ***?» th°k children retu{c to frcquent tnc ASfcmblics of the Church.tnd
U S A' vv^at ^ofe three forts of bad grtnnd or hearers will not come
within the bsunds of the P*f»rs and 1 'etchers feeding ; hath not
the Lord lefa appointed other Officers (in the fame Epbef. 4.)
fe* the gathering of the Stint sy that is .fending out of the Church of
Chrift,Apoftlcs , or Meflengers, to preach Chrifr lefus to the
three forts of l>*d ground , to labour to turn them into gtod
ground ?
But alas, to falve up all this, the c ivil fword is commonly run
for, to force all forts of ground to come to churchy inftead of the
fending forth(^0»*.i ©.) tnthe4ve*ljrfow?rsy*€c.Qi&\K£ to the Or-
dinancc-of Chrift leftts.
Petce. But ^vhat fay you to his fourth anfwer, viz,. There is
no fuch Refcmbttace bet ween th« high-way-greund and g$od
ground, a$ between the Tares and the jfhttit, nor would the ier-
Tants wonder at T^ref in the high-w/ty&Qi ask about their pluck-
ing up.
Truth. I anfwer, Let the high-T*My} ftony, and thtrny ground
be considered in their fcveral qualities of frephaKexffs, ftwiKcfs
and worldlinefs, and all the/^»/of men throughout the whole
wrld naturally are fuch • and tis no wonder, nor would the fer-
•vants of Chrift be fo troubled; as to defire their pluckiag up our of
the tvsr/d. But yet againe conftder all thefc forts of men as
profeifing the »4»c and **ointi*g of Chrift lefts in a falfe an^
coun-
The bloody lerjcnt yet more bloody. <? p
counterfeit AntickriftiAn way, aad then it may well be wondred,
whence fuch monftrous kind of Chriftians or anointed ones Antichrist «ns
aroic : And Gods people may eatily be tempted rather to deftre vonfars /* re-
their rootin^ out of the world, then the rooting out of any fuch lores <e !&on>
of ground or men profeffing any other Religion, Jewi'j'h; Afabo-
mcttn or Pagan, Anttckriftitn and falie Chriftitxs being more
oppcfice to the kjngdsmc wChrif Jtf*f, and more dangerous,by
how much mote&c0ti»iffrfeit and Traytor is worle then a pro-
fcflcdF^.v, an Antichriftttn (whether P apt ft or Pretejrtnt)
worte then a Jew, * Pagan, Whether Indian, Tnrke or Ptr-
of C H A P. XXIII.
Scill of ihc Tares.
THeier^r^ (iaith Mafter Cetton) a re not fuch linnersasarc
oppolite and jcontrary, for then none (hould be oppofitc or
contrary but they.
Tr#tk. I acknowledge (§s Mafter Cotte* hcic obferTeth) two
forts of per ions tffojitc and contrary to Cbrift Jefw and his
Kingdoms.
Fiift, All forts of pnners fctndAleus in their lives a ad
eturfes. Jitmers
2. More eipecially oppoficc in point of Religiw and war {hip y
as all idolaters, and cfpecitlly Amtichriftttns.
Now every man by nature, the beftand wiicft, is oppotiteand
contrary to Chrift, his Vtord and kingdoms ; but an idiUtcr and
Anticnrijli** is more efpccially ©pporlte rohrs glorious ffamst
Trttth, and Ordinances.
And therein properly lyes the mjfttry of iniquity ', brought in
by d\t matt of/*, that lawlefs fcrfon, 2 T/j^f. 2. mott oppoHte
or contrary to Ckrift Jfftft the S^» of God, and S0# of Righ-
But this is a begging of the qucftion (faith Mafter Or-
/5») for the qxeftion is about vifible worfhippers, fuch as were-
di&oyered and declared to be whac they were, as well by their/™*/'*
I 2 as
60 The bloody Tenent yet more bloody.
as by their dads, and therefore a game ( faith Matter Cettoii)
tbefc tares .were the feed and children of the Devil • for why
fhould they be called thcfitd of the One, ind the children of the
Other ?
Truth. I aofwer, the Ltrd Jefus diftinguifheth , thus,
He that foweth the food feed, is the Son of ma» ; and the
gsodjeed are the children of the Kixgdente : he thit fovreth
tV tares is theafcf/7, and tlxic tares a re the children cf the evil
or evil one • Hence by way of oppojitiv* , thele children of
tvilor evil ones being vifibly fuch a$ are oppo/tte to the childrea
of the kjn^dome, they cannot be hjftc'ritts^ in the church, untill
they are diicovercd : Thefe children therefore of the rv/7 ^»<f op-
pofitc tethe vipble kingdoms , and fo to <vif,ble Chrifr Jtfus in
point of his kj*gdomc> ehttrch,zndwtrfkfp (though they be the
children of the devil'm. a fence, yet) can they be no other, but the
children of thefalfeC£nrj# or -Antichrifl, in the way of a falfe
church and vforfhip*
Petce. Yea but laftly(fakh Mifter Ctttoxi*)thit word <$ croj'MfK
tranflated the children of the -wicked one or vtickeAnefsy will agree
to hypocrites.
Trnth. It will indeed, if we refpe& their injide, which is only
fin fats ofby- **fot*to thc$»vJjibte Ki»& M Judas in his profeilion : but it
twite's. ( caonQt agree to fadi hjttcritcs as are undiicorered by their frnits
in the church* but unto fuch by f writes as are diicovercd in their
blades aHd/n»/>, aad fo conftqucntly are not fit to live with other
iinners in the yeerld : I doubt not but Mafter Cotttx will lay,
That although a member of a Church prove a theifc, adulterer,
mnrthcrery in the eyes of a Brother, that fees and knows his fe-
crct wickednefs* yet that brother is cenfurable as a flandcrer, if
he fhould report thcfc evils, though to the Church, untiil ac-
cording to vifible trdtr he could produce good proof and rvi-
denee.
CHAP.
The bloody Texent yet wore bloody. 61
Examination of C H A P. X X I V.
Peace*
Still of the Tares.
M After Cotton here fcems to me (with the Familifts) to con-
roundfedtfttf and earth togecher, the matters of Worfoip,
and Ordinances of Religion , wich the affaires and Ifujtaejfes
of this ///* : forlaith he, fuch as ftind for the k^ngdome ot .SVsr**
(a$ all rf//mca do) they Wand in oppofttio* to the Kivgdtme tf
Chrifl.
Truth. Matter CVfo* is not now to be taught the diftin&ion
between the church in&Comrvenweale^OT that a vathnal ehurtk
is not ofChrift Jefa his inftituti** : yet as this difcoutie ftrong-
ly inclines toere$a national thurcb, Ibdoth this prelcnt anfwer
to the cttsfftjioa both of Church and Commonwealf*
It is true, zcovttitfvs />*?, that blafphemcth Chrift Jcfas,
ftandsfor&tf*# againii Chrifl. But by his covetoufnefi in one
kindc, as ccT/f/'tf»^/ir/} is oppofite to Right esttfnefs and ctHtex-
ttion, 3cc- and for S4f/J4#agnintt Chrift- in another (cace, that
is in a Religious and Spiritual fence, as he prefers Mofes bt*
fore C/^r/yf J^/w, and denies the true Mcffi.ib to be yet come
intheflefh.
A cruel T*r^, ftands for 5^4» againft Chrift, by his cruelty
ia one fence, to wit, in ippojttiou to Chrifl s mercy , gc*tl**tfst
f*tietice,&c. but by his belief in AJAh*met> preferring him
before Ckrtft , he oppofcch him in his Kingdoms and
To come ncerer; a drunk** Engli(h, Dutch or Frenchman,
ftands for &*?** aguiutt Chrifl -f as their drunk ennffs is oppofite
toChriftsfobritty, temperance &c. but againft Chrift in ano-
ther fence, as they profeis the waycs of jJKtichriftian ideUtry
and fuperftttiw '• And not to obfcrvc this diftixEtiwt is (with
feme Faint lifts) to run upon qtfickfaxdf of wnfewpdifjg the j^/-
ritual kingdoms of Chrift Jefus, his worfhip and ordinAnees,
with the kivgdome s of this nvorld, and the common affaires
thereof in »4f#r*/and rzt'/Vconfideration.
But though C/>r//? (iaich MafterC^/^) (hould com-
mand.
6 2 T/j£ bloody Ttnant yet more bloody .
mand other offenders to be let alone belide AnttchrrfttAxt, yet he
(li ould net contradict any ordinances for the punilTirr.ent of of-
fenders &c. becaufeifaith he, No law oiGod, nov//*/? /AIV Qtman
commands the the rooting out of hypocrites, though the church
be bound to 'endeavour (as much as in them lies) nohealc their
hypocrijie.
Truth. Hypocrtfie difcorcred in the /n¥/V of it, is QOC to be let
alone in the clour eh or StAts : For neither church of Chrift nor
civil ft Ate Cin long continue life, if hypocrites or traitors (unsler
what pretence foeycr) be permkted to break forth in them, without
due punifhmefitand rooting out ; this hjpocrifie beisg efpecially
that great fin againft which Chrift fefu* ib frequently and Ib ve-
hemently itfveighed, and againtt which he denounced the to reft of
guts nrid )*gdemc*ts.
Truth. By whole ftmmtttd, a ad by what meanet and trdi-
by who(c^*w/r and Authority , ' but by the command,
me Ants zndptwgr ot Chrift Jtfus ?
And I further asko, If faithful Admwitisx be not one ood
means of foaling, and if that lye not in the churches pyivtr • and
if the htcritt after faithful AJLmitition oace or twice, fubmi
jftcrtt ater atu Amitton oace or twce, umt not
to the voice of Cbrtft Iefusy 1 ask where the Lord Jefus coin*
mandeth to make a ftop,and not to call forth aad reject whomib-
evcr wilfully obftinatc?
PcAce. Doubtleii (dear Truth) many will be apt to fay Mafter
Cotton intends fccret and clofe hypicrifie.
Truth. And I doubt not but himfelf will fay, That this is not
our queftic<»> but of known and unmasked hypocnfie, as himfelf
hath formerly declared, and fuch as here he cxpreflcth conic under
•reliHAnscs of healing.
PeAce. But further (faith Maftct Ctttoti] it is aot true,that AM-
tickriftiAH* are to be let alone untill the end of the world* Why ?
Becaule Chrift commanded tx comments At ion &c.
Truth. Jam aftonifht, andwoader why Mafter Cotton here
fpeakcth of exce<mm**icAtio» , a JpiritttAl ordinance of Chrift
le fits in \\\sfl?irituAl kjngdomc or city* when the difyutc onely
concerns temporal excemmtwcAtiw or cutting off ? Let them
alone,that is, in civil State ?
I wonder alfo how he (hould imagine the etifcKJjcr in this Chap-
ter
The bloody Tenent yet more bloody. 63
ter to affirme 3 that Anttcfaif***** are to be let alone in the
church unco the end of the world, when it was the very fcope of
his argument in this Chapter, to prove, that thejpeech of Chrift
Jeftu< [let them alone j mutt needs be underftood of lett\ng ideU-
tcrs and AntichriftiA** alone in the civil ft Ate , and in the
world) becauie othcrwife, if he had meant, (Let them alone in the
church] he (hould contradict himielf, who hath appointed mcanes
for the diiturbing and purging out the corrupt letven both of
pcrfotts and practices out of his church and kjxgdotnt*
Pestce. The fame anfwer indeed will eaftly be returned to his laft
ftippojitlon of any Ptpifhftirit confpiring againtt the life of Kixg
and Parliament : The whole feope of this book profcfleth, a.nd in
this Chapter the • diicuffer profeflcdly argueth, that Chriftjcfw
hath appointed that civil offenders againft the civil fltte, ought
not to be let alone.
But Matter Cotton adds, If Popiffa Pritfis and ft/nits be
rightly expounded to be the Rivers and rountaiaes of water,
which driye the dead fca of Antichriftian pollutions up and down
all Nations in Europe, and in fome cafes are to driik blood ;
Then are they :;ot to be let alone, but ducly fuppreft and cut oft*
from conveying up and down idolatrous, heretical and fcditi-
ous wicked ncfs,^^. 1 6. 4 7 .
Truth. The expofolcn of this Scripture will be further ex-
smmedinthe/^f/, and found no true expofitioa, That £*vers
and fount AIHCS ofwtter drive the/^/f up and down .- For rivers
m&fettntAincs however they cornc from thcfah-&Atert yet lofe
they the favour of the fa!t-fe4t and yeeld a favour of the earth
through which they make their paffagcs ; and again they run into
th£/>*,and are thcmfelvcs driven up and down, and (wallowed up
in the lea •' Ndr will it be found a true exposition according to
Godiinefs and Cloriftittnitj , which command eth pttience and
writing , not fire and Juvord to- gai»c foyers and eppofites : '
Nor laHly., will it be found a true cxpofition . agreeing with
Matter Cottons own profcfliors in ibme paffage of this book,whcre-
in he holels forth great toltrAttcn ted gcniltnefs to other confti-
ettc(s> both Englsfhz nd Bar6*rt4itf9
CHAP,
T&e bloody Tenent jet more bloody.
I
Examination of C H A P. XXV.
Peacf,
N this Chapter Matter Cotton affirms,that hypecrites (even) they
that arc difoerned to be ilich, yec they are not co be purged our,
except they break forth into fuch notorious fruits of hypocrtfte as
tend to the leavening of the w hole Ittmpe : for other wile ((a ith he)
we may roote out the beft wheats in Gods field $£<:.
Trntk. I anfwer, (ince hypocrites and ail hy peer i fie is fo odi-
ous in Gods fight> and ib vehemently inveighed againft by Chrifl
m JefHS> what (hould be the caufe why the leaven of the Phari-
^^ which is hypocnfit, fhould finde greater favour and £*»«/'-
v<?«<rr in the cbvreh of C^r//, then the leave* Q? any other y/w,
fmce all ought to be purged out ? I CV. 5 .
2. Contrary to what Mafter Cttton faith, [to wit,That n® man
meerly for hypocrifie and want of life and power of Godlinels
ought to be proceeded againft] the Spirit of God by Paul faith,
That fuch kind of profeffours of the name of Chrifi fhoald arife,
that (hould pretend a form of godlinefs, but not (lie w forth the
power thereof, from which he commandeth us to turn away,
i TVw-3.
Peace. But Mafter Cotton cxcepteth, Except ( faith he) they
break forth into (bmc notorious fcandalous fruits of hyp«-
crijie.
Truth. How (hall an hypocrite be difcovered and known to be
an hypocrite or fritter in church or civil ft ate, but by fome
fuch notorious fcAndtlous fruits as tend to the leavening of the
whole luwpe ? Corne to particulars ; was Ind<u* Ananias and
ort Magus Dentasy or any other difcovered to be
when they broke forth into treachery, lji*g fovtt-
and might the church proceed againft fuch ? If it be
deniei> I ask to what end the Lord inath given thoie holy rules of
AdwonitioHt&c. will it prove ought but prophaningof the name
of che Lerd>to pretend our clear diicerning of the Scripture and
ordinances, and not to pra&ife them ? If it be yeelded againft thcfc
fruits of hypocrtfigy difcovcring men to be hypocrites, why do
we plead for a di$t#fatf0r*, and (not for thejj^f At of the Field>
and
The bloody Tsnent yet more bloody. 6 5
and flowers of tbe^W^but) for the moft ftmking and loathfome
tares and weeds to be continued in the ]^o\y garden Q^ Chrtfl
Jefus ?
'Tfticf. But many hypocrites (faith Mafter Cotton) fall not
within thccealure of that Scripture^ ThejT.^.6. Withdraw
from every brother that walketh diforderly ; for many hypocrites
follow their catlings, and are ib far from beifig burthcnlbme unto
others,that they arc after choaked with the cares and bujinejfes of
the world, and yet are not behind in liberal contributii* eg pious
ufes.
Truth. But is not this halting between God and Baal > yea is not
this pleading for Baal for hjpocrijie, hypocrites and dtjfemtlers,
falfe and Antichrifttan counterfeits, to be permitted not onely
in &£j*tfdgr*tfi of the n?0r/^ (which I contend for ) butalfoe?en
in the Garden, Houfe> Bcd^nA bofontc of God ? What if men be
civil and follow their callings? Men that kpow not God, Ib do.
What though they be liberal to pious ules (millions of Papifls are
and have been Ib according to their confciertee s) when as yet they
are choakfd with cares and bttfineffcs of this -world ?
How cxprefs is the charge of the Lord Jeffts, to with-draw
fromluch, notwithlh nd ing their for me of Godlintfs> and con-
tribution to Gtdly ufes, when they declare not the power of god-
hnefs, i Tim*l* *• Not to fate with them, and therefore to (e-
perate from fuch a brother as is covetuons> i CV. j. as well as
from as idolater drunkard &£.
The Church of Chrift is a congregation of Saints, zflock^of
flyeep, humble meek, patient, contented, with whom it is mon-
ftrous and impom*ble, to couple cruel and perfecuting lyons, fubtlc
and hypocritical Foxes, contentious biting dogs or greedy and
rooting f#ine, fo yifibly declared and apparent.
Examination of C H A P. XXL
Peace.
IN this Chlpter four anfweis were given by the diicufler to
that great objcSion of che mifchief that the Tares will do in
the field of the world, if let alone and not pluckt up.
K The
66 The bloody Tentnt yet more bloody.
The fir!) was, That if the fares offend ag^inH Civility or ci-
vit ff!tc>Gdd\\£ti\ armed the civil ft Ate with a civil fw&rd&Q.
Matter Cotto* replies, what if their conscience incite them to
civil ojffftffs ?
I anhver. frit conscience of the civil Mtgiftrate muft incite
him to r.'t/// f nm ;fhme»t , as a Lord Maior or* Loxdon once an-
levered. That he was born t® be a Judge, to a Thief that
pleaded he was bcrn to be a thief. If the coxfcienct dt the wor-
fttpyers of the Be*ft incite them to prejudicepr/»r* or ft ate, Al-
though thele wttfcience* be not as the conscience of a thief (com-
fisonly convinced of the evil of his faft , but) perfwaded of the
T*/rf fo»/*d- IwfulneSs of their tttions ; yet fo far as the c/f/Y y?/ir<r is cn-
" *"''' tiammaged or endangered, I fay the fiwd of God in the hand of
civil Authority is (hong enough to defend it felf, either by ivn-
priibniflg of d if arming* or other wholelbme meAnss, &c. while
yet their cotfcitnccs ought to be permitted in what is meerly
point of wtrfhip, as jrnycr^ and o:her fer vices and admini-
ft rat ions.
Hence the wifdonoe of God, in that i 3 #0#*. (reckoned by Ma-
fter Cotton the JkfAgMA Ch<trta for r/v/7 AfAgiftrates dealing
in matters of Religion) I fay, there ic pleafeth God exprefly to
reckon up the particulars of the fecond table, chalking out (as it
Were) by his own finger, the civil fyhcar or circle* in which the
civil Af*giftr*te ought to a6l and execute his civil f saver and
Authority.
Petce. The lecond anf\ver of the difcujftr was , that the
church or ffiritntl City hath laws and Armories to defend it
ieif.
Mafter Cetto* exccpteth, faying, That if rfeeir members be
Iciveied with Afttickrtfti/tn IdolAtry and SttperftitiiH, and yet
mull be tolerated io their idolttry, and fuperftitious worfhip, vvill
of not a litlc letven leaven the whole Inmpe ? and how then is the
Maters cmfi. ch*r*hg\Mdtd ?
Truth. The queftion is, whether idolttrotts and Atttichrifti-
amvorfhifftrs may be tolerated msivilftAtt, in the City, in the
Kingdomt&c. under any r*W power: Matter C<tff*« a-nfvvers
no, tkey will do mifchief. The reply is, aga'inft any civil t»if-
chief
The bloody Tenent yet more bloody* 6j
cj,i£f (though wrought confcisnttoujlj) \\Kcivilftate is Wrongly
o'unrded. Secondly, Againft ttejpirttual mfibitf, the church
m City of Ckrijtis guarded with heavenly Armories, wherein
there har^athou{*ar(iBucklerS) C**** 4- and moft mighty wea-
pons, 2 Cor- I0' ln chc eh*rcb °f thrift foch worfhifters
ought not to be tolerated, but c*ft „,, &c.
%hai i$ true, iaith Matter C(?r/^, buc yet their leave ft will
fpre^d.
I aniwer, What is this, bat to make the moft powerful appoint- . .
ments of Ckrifi !<{»<• thofc mighty »*?*»/ of God, ^^.
cenfttres and fo\\[-p**:fhme»ts m his ktngdome* but as fo many
W90&fa*$*ggrr*:a$& leaden fa or ds, childrens Utilt-beggars, the (piritml
and fcarerows, and upon the point io bale and beggarly, that
without the help of the Cutlers fh&p or Smiths forge, the church
or kingdome of C^r// cannot be purged from the /**t/*» of
idolatry *n& f*ptrftition ?
'Peace. Me thiaks the Lord Jcfus w*s of another mind, MAt.
I 8. when he accounted it fuffidenc to cut oft the obttinate, Lee him
be as a Gentile otftiblican : and in the very fimilitudc of leaven
(here ufed by Matter Cotton) Paul counted it fufficient to purge
out the leAven> i Cor. 5. if that evil pctfoa were put away from
the midft of them, that is, from their holy and fpiritual ibciety.
Ptul never asks (as Mafter Cotton doth) fince we have not to our
ffiritual armts, armes of flefh, and a civil fiver d to help our
fpiritxal, how fliall the ftfety of the church be guarded ?
But let's proceed. The third Anfwer was, That the elett cannot
be finally deceived : Mafter Cotton replies, It is true, but God pro-
vides meanes of prefervatiett, &c. And JeAttch tolerating in
Thiatira made the church guilty.
Truth. This Argument was not ufed in derogation of Gods
meanes,/^'m#d/in ffiritual things? etvil in rw/.&cc. but by
way of fuppojitioti of the worft, as $ob ipake in another cafe,
How helped thou the Arme that batk no ftrcngth ? Not but that
in ordinary iubmiflion to means, maa ought to help the Lord a-
gainft the mighty. The fuai is this, rather le; the Lord alone to
help hiniieif vvichcut mewes, then to- help. the Lord to favc his
elect (who cannot by vcrtuc of his love and decree finally be de-
ceived) by any fuch me**s as are none of his own appointing-
K a a. It
68 The bloody Tenant yet more bloody.
2. It is true, that the rW^ at Thyatira* tolerating Jez>abcl
to feduce, was guilty, yea and I add the City of Thittir* was
guilty alfo if it tolerated Iez>abel tofedttce to fornication. But
Pont ° *** to wc
T7 -w**KJ. Ihiatria fhould be guilty or net in tolerating lcz>abel in that
which the City judgeth to be idolatry and falfe wcrfhip? \Jez*abels
corporal whoredoms (iinning againft civility G^ ft ate of the City)
the City by her Officers ought to punifh, left civil order be broken,
and civiltty beinfedted &c. but It&tbcls fftritHAi vehorcdemes,
the civil flat e ought not to deal without (there being a church of
Chrift then in Thtatria, and the fyintntil whoredomes there
taught and pra$ifed) 1 fay the chnrch in Ihyattrtt, which in the
name and power okChrift was armed fufficicntly to pafs and influft
a dreadful fpir it u*l cenfurt, which God will confirme and ratifie
moft afTurcdly and undoubtedly in heaven.
Peace. Two rcafons more were alleadged out of the Text. The
firftwas, that by plucking up the tares, the good voheate itfelf
by fuch hurries aad ferfecntions about Religion 9 fhould be in-
dangercd to be plucked up ; which Mafter Cotton falveth thus :
to wit, IfGodsfeeplt themfelvcs, for their idolatry and fufer-
(lition, (houid be cut off, it will be for warning unto o-
Truth. Oh ungodly, vnehr iftian, that is bloody and
chriftiav dottrtnby which (under pretence of puniftiing heretickj,
fchifmaticks) zndfedittofts perfons) the Son cfcGed, the Lord of
Lords, and King of Kings, harh fo many millions of times, ia
hitfervtHts been}erfgctttcd,Jlaine , and crucified \ As for the
world ,it lies in vrickednefs, is a wilder ne ft of fin over-grown with
idolatry and ftfer flit ion. The Antichriflia» ( falfly called
Chrift ia* world) in moft abundant and over-fl«wing meafure
hath wondred after and magnified the Beaft, Rev. i 3 . The two
witneffts prtphejie in fackcloth againft this be aft> in all pArts of
his dtminioH, by whom alfo they are perfecutcd and flaine, and
yet we read aot that they judge or cenfnre, or fight for thesafelvcs
The ^^s^vvitha ny other wf^«»/ then by thewor^ of their p'ophecie, the
iL T' H<">* of the Lamb, their patient/*/m>£.r, the not leving of their
liycs unto the death.
The fecond rtafon out of the parable was, That the
Angels
The bloody Tenent ye t wore bloody. 6 9
Anvels of God have in charge to bundle up rheie tares for the
burning. Mafter Cotton replies two things. Firft, fo theie An-
gels will gather into bundles for the burning murtherers robbers^
fee. who arc not yet to be tolerated.
Truth. I anfwer, If a man call Mafter Cotton murtherer,
witch, &c. with refpeft tocivtl matters, I fay the civil ft ate
muft judge and punifhthe offender , clfe the civil flate cannot
ftandjiutmuft return to barbarifme. But if a man call Mafter
Cotton murtherer, witch &c. \nfpirttual matters, as a'eceiv- ^
*ȣand bewitching the peoples /in//, if he can prove his charge* A'n ^
Mafter Cotton ought to give God the glory, and and repent of luch fltnder.
wickfdnefs. If he cannot prove his charge* but (lander Mafter
Cotton, yet is the (lander of no civil nature, and fo not proper to
any civil court-, butistobccaft out (as we fee commonly fuits
6f law are reje&ed, when brought into Courts which take no
proper cognisance of fuch cafes.)
Peace. What rr//*/then hath Mafter Cotton or any fo charged
in this cafe ?
Truth. The court of 'heaven, the church of Chrift> calls fuch
a flattderer to repentance (whether he be within the church or
without, though orderly proceeding lies only againft him that is
within) If he be obftinatehow dreadful is itefentence againft fuch
a Jlanderer> both in earth and in heaven ? how dreadful the
delivering up to hardnefs of heart ( a greater plague on Pha-
raoh, then all the devouring plagues of Egypt} how "dreadful the The dreadful
delivering up to S4*/*«,thep<w-and jaw of the roaring Lyon (in- nature ofchrifts
finitely far more terrible,had we eyes to fee it, then to be thrown fiiritud pwifff-
with Daniel to the devouring Lyoni} There is no reafon in the
world therefore, for theeves and murtherers to be tolerated un-
to the laft day without fentence and punishment, becaufe tranf-
grejfors againft fpiritual fate may be tolerated to Five in the
world, yet punifhed for fpiritual tranfgreflion with a greater
cenfure and forcr puniiliment, then if all their bones and flefli
were rackt and torn in pieces with burning pincers.
Peace. Mafter Cotton and others will lay, The idolaters and
fedueers were cenfured fpiritually under Afofes&nd yet were they
allb put to death*
Truth. I
jo The bloody Tenent jet mwe bloody*
Trttt.h. I dcfire Mafter Cotton to (hew me under MoCes, fuch
fpiritttalcotfurfsand pttxtihntffMtsbzCide the cutting off by the.
civil fword : which if he cannct do, and that fince the Chrifttan
*'* Church antitypes the ffrae/itifh, and the Chriftiau laws and JMW
insn the ' *fometsts c^e I*™* a n^ p.unifhmcHts of 7/r**/ concerning religion,
n.it!tMlcbvfcb 1 may trucly aflfirme, that that civil Hate which may notj'uftlyto-
ofifraeL- lerate civil offender s&c. yet may moft juttly tolerate fpirttual
offender s> of whole Dc/wquenej it hath no proper cogni-
zance.
7V*r<r. Laftiy, Mafter Cottcn urgeth, that Trtf««-i«, (2 TJ&f/f.
2.) (hould rather be tranflatcd prefcue't then coming.
Truth. Admit it (though many able trtnflttors in divers lan-
guages rather tranflateic coH*ing)znd thztAt*ttchriftft\z.\\ not be
conlurned by the breath of the month of the Lord frfus before his
laft coming \.o judgement • yet then Mafter Cotton mutt give ano-
ther interpretation «f this end of the world* and the Angels , and
the /2?V; then is ufually given : hovvever the tares fhall be bundled
up for the ever taping b timings, w& are at prefent under a dread-
f\i\fente»ct zn&pumfhment, and therefore (not offending in */-
v/7 things) the civil fiat e may the better tolerate them in matters
^religion and confetence^d. Paul himlelf (if oppofed by them)
might the better wait with patience, if God peradventuvc will
give them
Examination */CHAP. XXVII.
Ptace.
IN this Chapter, thoi'e three particulars by which the Minifters
of Chrift are commanded to let the Tares alone, Mafter Cotton
evades by calling them fo many^/^rr/ evafeons^c.
Truth. I believe neither the tut erpretat feus nor the intent*-
ins of the Attthor were evafive : for a faithful witnefs will not lye
tbough a falfe vitncfs will utter deceit • however the/nr (hall try.
The truth is, the greater part, and efpccially the former of Mafter
CWf 0#j anfwer in this Chapter, comes not neer the point of the
iffnt) for that is net whether the Saints rmy pray or prophecy a -
gainft idolaters and falfe worshippers , but whether or no for
thcir
The bloody Icntnt yet more bloody. 7 1
their prelent temporal dsftruftion and extirpation.
Perct. Unto this Matter Cotton faith. Yes, for theprefentW*-
^jc##/'0Kof ibme or other JfirticKrifft*n idolaters in every age :
and he adds, it might as well be faid, that a Mmifter of Chrift Prayer ag
ihouldnct denounce prefent or fpeedy dcflruttion to any mttr- prejent de
therers, whore mongers &c. becaufe though fome ©f them may fall fo^1
under grievous plagues, yet there will never want a company of *
fuch evil doer*} untill che great httrveft or end of the ivorld.
Againe, faith he, Though a Minifttr denounce not prclent de-
ftruttien, yet he cannot let them a lone, no more then the/<?/&r of
an Oakf> that gives many zftreakc before the iafi: &c.
2. It is not credible (faith he) thatfbme of the Angels that
poure out their vtals upon the AntichrifttAn ft&e , (hall not be
Minifltrs : And>when the ten herns fhall burn thecVr? otRome,
it is not credible, that they will do it without fome excitement from
the Angels.
Truth. The inftancc brought QtmurthcrfrsswhoremoHgers &c.
is moft improper, becaufe we all agree that prefcnt corporal or
civil f tint foment is due to mnrtherers, whorsmongcrs Sec. and
other like traxfgr effort againll the civil ft *te of all Nations and
ffofles all the wrld over, and this in all Ages and Timt s : but
Matter Cetttn himfelf acknowledged:!, that many frophec ies and
p^r/Wjarefet for the c ontixttAnt e of the Anttchrifiian ftate,
and the/^/o/^/r/and dffoUtions thereof, and that thofep^r/Wj-
fhall be a ccompliflied before the judgement day: nor will it ap-
pear that thofe ten Kings that fhall in the fulfilling of this prophecy
burri the whtrt,(hzl\ do it by way of ordinance and obedience to
(/^/command, othcrwifc then he permitted Nibuchadntzs^ar
and t^r//j3and other Tyrants ofthtwor/d (as thefifas of ihejea
one to dcvoure and fwallow up another. ) And for that inftance of
the wood-mAn felling of the Oafo* I grant that the -prayers of the
Saints haften the whores downfitl , and the opening of chefe)>r0-
fhecies make way fot Gods time ; but what is this to zprvfent
dcwnfal before the time appo'uited ?
Againe, That it is not credibfe but that fome of the Angels
fliould be nteffengers of the Gofpel, I'anfvver, Mafter Cotton
knows that the Englifo word mejfcng9rsy and the Greek word Apoftles and
Apoftlcs, arc the fame ; but no t\tebm*$ikgtrs Matter Cot to* al- mcQengers.
lows
bloody Tenent yet more bloody.
lows of: And that the word meffemgers in the Apdftles fence
fhould imply Paftors and Teachers (which Matfer Cot ton now
only allows of) 1 fiqde not in the Teftament oiChnft jk/#j.That
thole Angels fhould be the witncff'ct , and the Prophets in fackc
cloth, Icemes more credible.
And I may wellaffirme the contrary to Maftcr Cottons credi-
ble, that it is incre dible that any fervaut or mejfenger of the
King of Peace fhould fUr up the civtl Magi ftr ate to cut offthofe
by the civil fword, whole repent ance he is bound to wait for with
patience , bearing in the interim their oppojitions and gainfayings,
2 Tim. 2.
Peace* Tis moft true, according to the teflimony of Chrifl Je-
ftis (and moft contrary to the tenents and prattice of the Romi(h
bloody Popes and their followers} that Chrifts Mini ft *r sz.it
wifdomcs Afatdetts (/V0z/.<?.) fcnt forth in heavenly Beauty and
chaftity, with meek and loving, yet vehement perfaajtons>to call
in thefoolifh of the j?0r/^ to partake of vfifdomes datnties : but
(dear truth) deliver your minde concerning the laft pafTage to wir,
.** EltJal>s & in ftirring up Ahab to kill all the Priefls ^A prophets
of Baal: This d# (fairh Matter Cotton) was not figurative but
moral • for (faith he) ^^/i^ could not be a figure of Chrift, nor
7/r**/ after their Apoftacie, a y/tf of the true Church : Befide,
blafphemers ought to die by the /^w, and v^/?^ forfeited his own
///*> becaufe he did not put Benhadtd to death for his blafphcmj*
I Kings 20.
Truth. Chrift fefas is confidered two wayes, C^r/y? in his pe r-
fon, and Chrift myftictl in his chttrch, reprefented by the Govtr-
}f- nors tncrco^ Some fay , that Ifrael was not in A half s time txcom-
rtctbtthe Apo- rHttnicAtcdii&&c\&o$ from Gods fight, untill their final carrying
ft ty ^ffertbo- out of the land of Canaan, 2 Kings 1 7. and that Ifrael remain-
*m> ed (though none of Gods in refpc&of her apoftacy, yet) (j<?^/in
refpeft of covtutHt, untill the execution of ti&fentence of ex-
communication or divorce : And therefore that Ahab> as /O/sg-
of Ifraely Gods people ( untill 7/r4f /xeafed to be Ifrael") was a
figure ofChrift, that is, Chrtft in his prefence, in his governors,
in his churchy though fain to idolatry under admonition , not yet
caftoflf.
But (a.) grant t\iz church falfe , and -^/;rf£ Kwgof afalfc
church)
The bloody Tsnent yet more bloody.
church, how will it appear that Elijahs Aft was a. moral att>
and To presidential to ail Kings and Nttiws ?
Peace. Becaule (faith Ma fter Cotton) it is moral equity, that
blafthemers, and tpoftate idolaters, fedttcing others to idiU-
jr^fhould be put to death, Levit . 24. i<5. D*w. 13.5.
Truth* Thole Scriptures concern & ceremonial Und'^1*. cere-
monialti 'me, before Chrift ; and in the lame L#v. 24, the com-
mand is equally given for the lampe in the T*bcrnAcle> and the
fkew-bre*dji% well as for the idolater.
Peace. But Benhadad (lakh Mafter Cotton) was no 7/r*-
<?//>*, nor was his blafobcmy belched out in the land of If-
rael.
Truth. It ismofttrue, that blafpkemers \nlfrael, zn&blaf-
phemtrs againft T/r^^/and the God of it, were puc to death. It
is alfo true in the antitjpe z&& fab fiance fince the coming of C,hrifty
ti&iblAfykcwcrs in JfrAel, and blafphcmers againftT/r^/ (the
church of God) Mtfpirituallj to be put to death by the two-
ed^ed (word coming forth of the mouth of Ghrifi, Rev. I. and
this £0j^/-punifh mentis much more dreadful and terrible, then
the punifhmenr of the firft blafyhem-ers under Mofes or .che/w-- * H(mg
fhets. ^ PricftsjMonfa
peace. Methin^saHo, if Abab were now presidential*, and Friars, a?id si-
that which he (hould have done to Benhadad presidential, then is (h'Ps have no:
there now nofpirititalor myfttcallfrAel, no fpiritual C/e^^w.,but
the letter, ceremony, and figure yet in force, wACkrift J
ftts \ht my fticalm& fpiritual Kingtf JfracL is noc yet come in
thefltfh. h Gods
Truth. Yea then not ©nely a few in a City or Kingdome (tup- ^e
pole hnndretbs or thoufands} but w/to»/ tf millions oU/afphe- »"rf
f . . r l •* i il • J i i ^^ rw' ^ f"
mers, idolaters, feducers, throughout the whole wide world,
ought corporally to be put to death.
Peace* Againft this methinks Mafter Cotton fhould bc,and I am
fure againft this Chrifi lefus was, whoprofeflfed in anfwer to the
rafh zeal of his difciples (Lttk.. 9.) That he came not to deftroy
mens lives, but to lave them .- but how relifh you Mafter Cottons
interpretation, of Let them alone (which he lees pleafeth ibme
ib well ) to vvit, Let them alone is no precept , but rer-
mijfiw ?
L Truth.
74 Tfo Bloody Tenent yet more bloody.
Truth. I anfwtr, If lee them alone were onely by pcrmijfion in
way of providenc t , Why is alfoa word of prohibition added,
to vvltj That fuch fhould aot be medled wkh, for thefe and thefe
reafws> whereas although (?0^permitteth evil doers in fpiritual
and tfailjfaitc in the w*rU> yet there lies a word of ordinance to
purge them out. Here is no ordipanct for their plucking up, but
for their letting alone, and that in a merciful refpe& of fparing the
ffovdwheatt > who might be indangered to bcpluckc up by the
roots cur of the world by fueh rafh and furious z,tale Q{ flu eking
up the tares*
Examination of C H A P. XXIX,
Pc/icc.
M After Cotte* referring th« 2 8 Chapter to former Agitations]
feems to invite us to pafs on to Chapter 2 9.
Trxth. Let the 2 8 Chapter recapitulating the former, and the
whole contrwerfies>\>z referred to the conferences of fuch to
whom thefc paffages by aiy providence of the moft hely wife fhall
beprefented, andletitgracioufly pleaie tht Father tf lights, to
help all his fons <£ light, to betruely ftudious of his truth in the
hve of it, to eaft up all particulars aright in his fear , by the
onely Arithmetifk^tf his own moft holy and unerring//>*>/>.
Peace. la this Chapter firft anfeth a queftion concerning the
oftlc s privacy.
Truth. Mafter Cottw acknowledgeth them to be called to a
Minifttry, let others judge then of tfeeir privtcy.
Peace. But they were not lent (faith Mafter Cotton) ro the
Scrikts and PhArifees, and fo consequently were to let them
.
faws * Trfftb. Ianfwei,Letitbcconfidered, how he that grants men
are lent to the fhecp> can rightly fay they have nothing to do with
the Wolvts and foxes.
Pttce. Inthiscontroyerfie, MifterC^^tfw elfewhere, will not
onely have (heep fed, but the Wolves driven from the fold) their
brtines bcatea out3c^r. and that not onely by the Ptftors or
fhctphtrds fpiritHAKj , but alfo by the cwtt Magiftrate, and
to
The b/oocty Tenent yet more bloody* 7 5
to chat end, he is to be ftirred up by the Shepherds and
Truth. Such exciting and (lining up of the civil Metg
if it were Chrifls will, how can the ufpoftles be exouied, or the
Ltrd Jcfas himlelf, for not (faring up the Civil Magtftrate to
his duty againft fafa Scribes and P hart fees t the Wolvss and
Foxes, as Mafter Cotton here calsthem ?
Peace. Neither the dottrine, nor their offence at it (faith Ma-
fter CWf0«) vizs fundamental i nor had the civil Mtgiftrate a
law eftablifhed about dtftrine or offences of" this nature. Btfideij *fwc\nnt. fun-
Chrift gave his difctples a charge to be wife as Serpents, and damentals.
himfelf would not nicddle with the Pkartfets, untill the laft^yeer of
his Miniftery , left their exoneration might have been fome bin-
dcrance to \\\s_Minftery before his hour was come.
Truth. I fliould dclirc Mailer Cott&n agaitc t0 ponder whe-
ther the notorious hypoerifie of the Pharifees (now brought into
a Proverb} and alfo whether the notorious cranfgreffiflg (and upon
the point abolishing) of the fifth commandment > aad fo confe-
qucntly of all civil obedience (with the Papifts} under pretence
of Gods fcrvice (although indeed but their own fuperftition ) be •
not of a fundamental guiJt , both againd fpirttM/tl and civil
fiate.
Peace. I remember Mafter Cetto* argued agiinft toforAtion
of the Pdfifts, becaufe their conscience excites them againtt the
civil yowers.
Truth. And whither tended thefe principles of the Pha~
rifees,but to overthrow all Family '> yea and (if they be fol-
lowed home ) all Totyne , or City , aid Kirigdome-<2*QW&»
ment?
Peace. Yea, But the Remtne Magi/Irate (faith he) had HO
eftabli&ed law about dtttrives or offences of that Na-
ture.
Truth. Mafter Cotton in all this c'9*trov9rfe, pleades, that
they ought co have : and though fae faith, that Magiftrates may
fufpend their duty, untill they be informed, yet he never faith, that
the Minifters of Chrtft may fufpend their duty of humble infor-
mation, and ftirring up them up to fo high a part of their Duty, as
concerns the fouls of cfteir'/Jt^i&r and the wcrfhip of God.
L 2 Peace.
7 6 The bloody Tenant yet more bloody.
Peace. I remember, that Gardiner m& Boner, &c. could not
make the fire burn to confume the people of God> and witnejfes of
Jefas, untill Edwards laws were repealed, and Maries bloody
l~*««*rtfifa. and fo they were forced tofufpad a while
Jehu. until! they had conjured up a Parliament to do both the oneaad
the oth«r,as their /laves and drudges ,for them : And tts true,what
the S fir it of God in David proaounceth (P/*/. 81.). that under
the maskf or colour ofa AIW (which carries wich ic the name and
found of retfon and rigbteo*fntfs)'the wickfdnefs of the world
is eftablifhed : And hence the people and/*ri>4«f /, and Saints of
the moft />/£& <?wf >feele the weight of the violence of the Nimrod
perfecutors or hunters.
But this I wonder at, that Mafter Cotton iubjoyneth, that
Chriftjefus\i\mfe\f, and his difciples (under the notion of not
txafperating the Pharifees) fhould not reprove the Scribes and
Pharifees.
Truth. It cannot (ink with me, That the Spirit of God in
Chrtfl Jffets himfelf, and his me^engers^ fhould ib far differ from
hiwfelfin all his fomwmejfengers and prophets, who fpared not
to reprove the higheft PrieftsfPrinces, Kings and kjHg40mt)&Qt
doth the practice of the Lord Jefus in fomany places Q£ Matthew
(before his thunderbolts (hot forth againft them, Mat. 23.) give
any countenance to fo loofe an opinion.
Peace. Mafter Cottonjnho argues ib much againft the permitting
ofblafrhemers to live in the world, may here call to minde, that if
luc P^- cfCYCr bl*$hcmj were uttered againft the 5*» of C?^, it was uttered
cknft'jcfus. by the P£*ni/fc.r in the 12 of Matthew, when they imputed the
cafting out of the ^t//7/ to the power of the devil in Chrift Jefns,
and yet wefinde not that Chrtfl frfus ftirred up the civil Ma-
giftrates to any fuch duty of his to put the blafyhemers to death,
nor the hereticks the S 'adduces, who denied that fundamental, the
refurreftion.
Truth. It is moft true, that the caufe needeth no iuch weapons,
nor fpared he the Pharifees for fear of their exafperations-, but
poured forth on their fates and bo fonts the ibreft vials of the
heavieft doom and cenfure that can be fufrered by the children of
men, to wit, an impojjibility of repentance and forgivenefs of
fins either in this or the world to come : And for the prelect, ate-
very
The bl&ody Tenent ye t more bloody. 7 7
very turn he concludes them fyptcrfftei blind guides, which
could notefcape d\t judgement ofHtlt.
So that all other fences of thofe words[ Let them alone~\t\\nt is,
of not reprooviag them.cannot ftand : nor if it were the duty of the
JMwfters of Chrift to ftir up the civil Magistrate againft
luch hypocritical and blafphemous Phar'tfess, could Chrift fo-
ffts himfelfot his fervants the *stpo files be excufed for not com-
plaining to the Remane State againft them; So leaving the blame
upon the confctenee of fat governors* if the land were not purged
of luch bUffkemers and fundamental oppofers of the Son of
God.
Let me me end (faceipeaet) with the bottoms of all fuchftfr*
fecpttions, Satan rageth againrt G^and his Chrift • that devil *
that catt the Saints into prtfifty Rev. 2. (*what inftruments foever
he uieth) would caft Chrift himtelf intopr/fo» againe, and to the
gallows agame, if he came again in perfo* into any (the moft reft-
ned) perfecutingy?<i^ in the world.
Examination of CHAP. XXX.
Peace.
I Doubt not (dear truth) in the firft place, but you caft arrob-
fervant eye oa Malter Cottons colle&ions in this Chapter,
from Pauls words Atts 25.11. I will rnencion the two firft.
i . That a man may be luch an offender in matters of Religion
againftthe law of (j<?^(againftthe<:&#r^) as well as in civil
matters againft C<efar, as to be worthy of death.
a. That if ifervant of (/Wfbould commit any fuch offence,
he would not refufe judgement to the death, ver f. i i .
Truth. Paul onely laith in the general, If I have committed
ought worthy ofdeath^ I refnfe not to die : Now therefore as Atfs z?. n,
Patt/faid, No man (that is,ao man juftly ) may deliver me to the
jf^wj- • So fay I, no man from thefe words of Paul (without
wronging him and his Mafter the Cod of Truth) can draw fuch
a concltipon> as if P^#/had acknowledged it evil in him to have
preached againft the laws of the Jews or the tem$le> which the
Lor 'dfe fas and Kisfrrvants after him , ib abundantly did, al-
though
7 8 The bloody fenent jet mote bloody
though at this time (in point of fa&) 'Paul might well fay, he had
not done ought againft the law of the Jews.l mean the ceremoni-
al /atv and the Temple, for he had now obferved the ceremonies
ofthe Law,and theholinefs of the Temple: although for this Ibme
uie to blame him, not difcerning that Paul knew chere was "a time
to honour thole ceremonies '> even afcer Chrifls death , and a
time as much to debate, difhonour, and abolifli them.
• Ptace. His third coUettion is, That it is lawful! even in
Ecclefiafttcal cattfes to appeale to a Pagan Mmgiftrate.
Truth* As 1 utterly renounce luch a conclnfion (any otherwile
then in refpe£ of- civil violence offered for a mans coxfciencc,
which violence Cafar ought to ice revenged and punifhed) ib nei-
ther will this inftance of Paul prove it : for in appealing to art
X6 appeals to higher fudge > a man alwayes prefuppofcth ( if no: skill perfe& ,ycL)
the civil pwvevs competent skill, and a true power committed from God, to judge
inmttteYs meer- in fuch cafes, which Paul for many reaibns, both in this Chapter,
ly fpintual. an(j eifew},ere manifefted,could not iuppoie in the Romane defers,
or any civil Afagiflrate*
Peace. Mafter Cotton urgeth, that thefe words (yerfe p.)
[Thefe Things ] imply matters of Religion as well as civil
things.
Truth. Thoie words [Thefe Things] were not the words of
Paul, but the words of Feftus.
2. Grant them Pauls words, yet if for thofe things the Jews
feek his life, 'Paul well appeals to C*far againft them, for Ctfar
is bouad to protect the bodtes, goods, or good namrs of his fub-
/fcZ^either from falfe accufations in civil things, or per fe cut ion
for matters of confciencc, which is a viols nee againft the civil
ftAte> of which C&far was the fapreme officer.
Peact, His fourth cottecli0»\s, thatr/t/// Afagijfrates may
and ought to be acquainted with all matters of Religion, efpecially
capital.
Truth* In. twenty five parts ofthe world otthirtj, civil Magi-
ftrates cannot pofcbly be thus acquainted- for the found ofChrift
fffffs is not there to be heard , as the beft Hi ft or tans and
Cofwographers yeeld.
Peace. Itfecmes ftrange, if Chrifijefus had intended any fuch
delegation of fpiritual power to civil Magiftrates , that he
fliould
The bloody lenentyet more bloody.
fhould keep the very found of his name from them,
A°aine, in the other five pares of the world, where his name Few
s founded, how rarely hath he acquainted any civil Magiftratc ^rat£S mthe
•with che laving W'/' of his wit ? Jg *g
Truth. I add, that fuch rare ones, that favingly kaow Chrift
Jeftts and his n?i£,arc no judges in fuch cafes over the confctences
of theitf rethrew, or any, by way of civil judic At nre^ this very
inftanceof P*#/; appealing toCtfar hath and (hall further de-
clare and mainfeft.
Peace. But what {hould be the reafon why Matter Cotten
affirmeth, That the civil Magiftrate ought to be able to judge
of all capital offences againft Religion, but not of all qitf-
ftions ?
Truth. The truth is, if the civil Afagiftratc were a Surgeon
appointed o£Cbrift leftist judge incauies that concern cutting
of /iffznd/fns&e&c. he would beyond all queftion be able to
judge ctfetty cuts, -woHnds&c* But Satan that old deceiver>that ..
knew (byC/^permiiTionjhowto^^w^f^w, David, Solo- crust's wevy.
won, Peter (the moft per fed, wife, and holieft of Godsferv Ants)
is not now to learn how to cheat Mafter Cotton alfo : Satan well
fees, if Mafter Cotton fhould grant it the Magistrates duty to
judge in lefler qtteflions, the hope of Benefices and Livings were
gone, and the trade of Synods would down : And ifhefhould not
grant it to be the Magiftratcs duty to judge in capitalsshe Pope,
the Bifhops&nd all yerfecnttng priefls, would want the fecular
power, the fervile executieners of their moft wicked and moft
bloody dtcrees andfextences.
Peace. In the next place Mafter Cotton feernes to charge a con*
tradition upon the difcufTer, for faying, that civil JMagiftratcs
were never appointed by God dtfende*s of the faith of /<?/«j,and
yet every ore is bound to put forth his utnaoft powers in Gods
bufinefs.
Truth. Love hath charged the difcuffer to fpare the tearm of
centrAdittion in many pajfages of Mafter Cottons writing, where
he hath (to his undeiftanding) obfcrved therU, to prevent exafpera-
tions;^. contrarily Mafter Cotton againft thedifcufo, ftraines
the text and Margin to found out CQntradittions.cQntTAdtttiws,
to all paflengers.
But
80 The bloody Tenent yet more bloody.
But let us examine. And firft, Mafter Cotton will not deny, buc
tndw* °fd<h t^C fon dferditien&tVope of Rome (whole coming and piadice
frith ^ ^ *s ky the work of the devil) was theblafphemous author (he and
his Cardtnals'm CWj^Wjrgether ) of that title defender ef the
faith lent with great gratitude and folemnity to Henry the
eighth, as a kingly Belike reward, for penning ( or bearing the
name of ) a blalphemous writing againft Chrift Jeftes in his holy
truth proclaimed by Luther.
Peace. With what eyes and eares fuch kl$fphemous and bloody
titles are to be lookt upon and heard by the chafte eyes and ears
of Chrift s Doves, Chrift lefas will one day, and fhortly make
appear.
'Truth. But what c$ntradiftto» will be in the later, to wit,
[That every one muft do fiis.utmoft in Gods bufinefs Jwhen this for-
To fe'f-ue Gii mer (to wit, to be a defender of the Faith) is conftandy dented to
w'itbd 9M be any of the' 'bufinejfes of civil officers) and the prefervation
uken lbm'bl o* ^tcivtlftate* which charge and worke by the c ivil flats
rtttfcd. y can only lawfully (and therefore poflibly) be committed to them ?
For otherwife to take thele words in a literal fence, without refpeft
to che rules and limits of Gods order and rigkteoxfttefs, what is
it but to fire the world with wild-fire of blind z.eale, and to tum-
ble down all Gods beauteous ftruttftres and buildings into a
Chaos and cerfafton of Antichriftian Babylon ? And this clpe-
cially by the meanes of fuch who think and lay , that they cannon
ferve (Sod with all their might except they punifh blafpemers, and
fight againft blafphemous nations, and fubdue (not only the holy
land from the lurk , but) even all the world from their idolatries
wkblafyhemieSi if it lie in their power ; which fpirit whether it
be the fpirit of the Son of God, and Prince of peace, or the fpirit
of the world, the fpirit of the fonof perdition, let every mans
own fpirit fearch and judge in the holy fear and prefence of
god.
Peace. But further (faith Mafter Cotton) it was unneceffary,
yeafollyandprepofterousto have complained to Herod, Vilatey
C*far, againft the Hertfies of the Vhartfees: For if a poor fheep
(hould complain to ti\t Wolves of the Wolves here fie s, would not
the whole kennel of W&lves rile up againft hinfi,dv ? Would it not
have difturbed the civil ftate, by putting them into
T&e bloody Tentnt ytt more bloody. 8 1
kingdoms, and ic was neccflfary the Gofrel fhould ruftbe
known and received, believed and prcfeffed, before any could be
complained of for Apoftacie from it \ntoherejie.
Irttth. Mafter Cotton cannot deny* but thatmoft of che Ma-
giftrates of the -world, (by far) are fuch ^ Herod, Ptlate, Cafar cbnft fefw
v\ ere, without <SW,and enemies to him, yea alio in that little pait h**'
of the world which is called Proteftant. Now if they are but ken-
nets of Wolves (compared with Chrijls (heep) as Mafter Cotton
exprefleth, I fuft demand how poorely hathC^r//? fefta in all
ages provided for and furmihed his people with fuch main pillars
of i\\iu[ttritual joyes, light and confidence > as godly and Chri*
ft tan Magtftrttes ?
Peace. It is as deer as the Sun beams, that if ever Cbrifl Jc-
ftu had intended fuch an ordin/wcf in and over his churchy he
would never have been fo miftakcn,as to fupply \\\sfotfp in all age s,
and in all parts of the world, with kennels of Wolves in ftead of
godly and Chriflian Shefherdt.
Truth. Butfecondly, Grant them to be k**ncls<£ Wolves \n
Mafter Cottons fence, yet what bar is this to any from preftnting,
and to them from receiving fuch comfUints as are proper to their
cognisance, to their duty and caHing (were they truely called of
0<Wand Chrtftto fuch ifervice) to wit, to govern \nfpiritttal,
EccleJiafticAl or Church c/iufes ? what though a Magi ftr Ate be
a drunker d, Tvhoremonger-opperjfour\s it not the duty of the pec-
pie to complain to him of drunker ds> thieves > whoremongers, op-
prfjfors? whom if he punifh not, but countenance, &c. yet have
ksh yet it toners dilcharged their conferences, and left the guile
upon the right head, who fhould be an head of civil right eouf*
vcfs, but is an head Qfvrickfdnefs and iniquity.
Peace. By this argument of Mafter Cottons, the poor widow,
that fued for right to the unjuft Judge, that neither feared God>
nor regarded man,took a foolifli and a preftoperous courie,though
commended by the Lord JffftsLuk. i 8.
Truth. Indeed (as Mafter Cotton faith) If we look at the pro-
bability of any wholelbmc fruit from fuch trees , we cannot expect
grapes from fuch £r Mr/, nor figs from fuch thtflles : But looking
at the providence of God* who ruleth and over-ruleth the hearts of
Kings and all Mtgiftrates (as in the cafe of the poor widow aad
M tboufand
8 2 The bloody Tenant yet more bloody.
thoufand others) asalfoat what is their Z)#^and proftjfion, to
wit, to invite cheerfully their fttbjftts to bring their complaints to
them • as allb vv.hat is the dttty or* the wronged and oppreffcd, to
wit, to deliver an$l dilcharge their own /*#//, I Ice not but it is Cafe,
Tea fonablcr and a duty to cry even to the unjuil 'judge for Juftice*
as that poor woman did.
• Peace. Yea, were C<zfar, Herod, Pilate (by virtue of their
fares- offices* and duties} Eccltjirfic&l Judges, and ought to
have funpreffed die herefles and blafphemies or the Tkar'iftts ?
why fhould it be impoflible, but they might have removed the
Pfcarifres f>fe nee, as many Kings of England and Prince
(chough evil themielvcs) have ftirrcd mightily upon complaints of
their /#£/*# /againft the Popifh Pharifces of their times, yea the
higbeft of them the Pepe himleif ? And if Matter Cot tow do£rine
be true, why mutt not the Afagiftrate be fought unto, that a true
Gofpel be received and believed ? Why may not the cwit power
be a judge in the firft receiving of the Gofpel, as afterward for the
prcfervixr ^nd reftoring of it ?
Truth. Such is the brightness of the Gofpel of Chrift lefos,
and the dread and the power of the two-edged foord coming out
of his j»0#f/7,fubduing and flaying the highcrt oppofitts and Advcr-
ftries, that it will prove to bcunneceffary, foolifli and prepoftc-
ious to run to any other frvord or centres , then thole alone of
Chrifts , fo mighty, and fo powerful, were they rightly ad -
miniftred, as the Ptpifh and Prrtefttnt world pretendeth.
Peace. Laftly, Matter Cotton profeffeth he knows not how
Magiftrates can know the Son-> andkifs him, and acknowledge
his ktngdome* and fubmit their crowns to it, love his truth, be
vurfing Fathers and Mothers to his ch*rch> and yet not be de-
fenders of it.
Truth. If kings rnuft fubmit their crowns to this ki»gdome of
Chrift, muft it not undeniablly follow, that the kingdom of Chrifi
lefpts is far greater aad higher then their thrones a nd crowxst (for
none will fubmit to the lefftr, weaker &c.} And if fo, whatweak-
f , r , neis is it yet to expect, that the inferiour power and authority, to
" '
muft dcfend the hl.gheft and
and r/^r«»r of Chrtfl lefus ? Like as if a poor India*
Cat?ow (hould fubmit it fclf to feme X*jui/ -M*^, and yet muft be
this
bloody £ went yet more bloody.
this Navies defender ; or a few naked Amiris*** fubmit to fome
^r*#r or kj"gddi»ft and yec thcic poor naked ones
(and that ierioufly without Iff ing ) the tide of their
ders.
Truth. Mafter CV fc# aad thofe of his bloody /
not contented that the civil f overs defend the bodies and
of the Saints from opfreff*ri> homperfecutors&c. that /<?t/<r and
tjftftton by all gracious means be expreft more to the Stints then
to other people of their dominions y that all true Chriftiaa meanes
be uted for the threading of the name and truth of the £<?r^ /*/#*;
I fayjthis ierves not the turn, and gives not content, except alfo the
M.Agiflrate defend by civil faord, the purity of the dettrine , and
the ordinances of Chrift lefus in his church , in yunifoing and
r effing the contrary by a r me of- flefb , whether within or
the church.
. In this Laft refpe<ft I muft fpcak an high and bold word ,
to wit, That the pooreti/o^^ or »^W, who hath more k***~ 4 bold, but *
ledge and /r^^^ of Chrift then a king or Emperour hath (as well tr"s ™9rd*
fometimes it hath and may come to pals) may be a greater centtn-
der for the truth, and a great defender of the/**>6 of ftftu, then
the king or Emperor, and Ib conlcquently then all the \tj*gs of dab
whole world.
Truth. Paul was iet for the defend of the Gefpcl and confe-
quently every txltcvtrln lefus (according to his meafurc of gr«cc
received) and therefore, your word is not more hid then/TJWiFor
fyiritiuU defences are moft proper to a fpirituai eftate, and Ib ac-
cordingly moft potent ,preyalent,and mighty.
Examination of C H A P. X X X I.
Pttce.
HErc firft Mafter Cotton will not own it, that the title of
ludgesot jptritud c*ufcsb$°vftnto Civil Majliftratet
Truth. The ¥arliAr*ent of England ertabliflied Kini Henry
the eighth fuprcame headend Gwtrner over the church 'of Eng-
Und, aad what is this butfftprewf Judge ..in; ail EC dt finical
caufes? What though the teaone /#<{£* be ftumbled ac byiome,
M 2 \ and
8 4 The Bloody Twent ytt more bloody.
and the tearm head will nocdown with others ? yec take but what
The title of fu-M&tt Cot ton grams: And (as the devil himlelf, lay hid under
tre*mbtad, Samuels m\w\t , fo) under Mafter Cot tout tcatm of fathers,
wcy&c MQ*kcrs> (kepherds (that is, fpiritual fathers, mothers, (hep-
hsrds) mult of neceflity be concluded an headfhip, and fwert
vn& office of judging, when this child doch a mils, when theic
^w^-goaftray, who *tt febiftftatickji who herettcks, who $7^,
who Wolves, that the (fc*p may be corrected and reduced, and
the Wolves braines knockt out.
Peace. They may judge (faith Matter Cotton) but (not with a
church} but petit ick^power, and for want of which, and forgiving
their kingAomc to the Beaft (Revel. 17.11,13.) God (faith he)
opened a way for the Turkes to break in and deitroy the third part
otChrifteHdome, Rev. 5?. 1 4. to 21.
Truth. Let it bi under what clitike, or colour or notion foeyer,
let it be politick, (indeed) zndfvbtle, or plaine and fimple, yet it
feemesitis true, that he muft judge, which will not be owned
in plaine tearws, but as a Vroteftor, a Father or a 5&<?p-
heard.
Secondly, Thole Scriptures quoted do not lay 2k guilt upon
the ten horns or kings for fuffering the ^^/</? in their dominions*
but for giying their power and authority unto him.
Thirdly, the civtl peace was not diffolvcd buc preferred for
many hundred yeers before the Tttrkcs rofe, to punifh either the
Eaftern or We fern part of Antichriftian Chriftexdome : So
that a falfe religion doth not immediately and inftantly dtjfilve
The plague of ^ c*vil peaceful kingdomcs m&ftates profcffing falfc religions
.the Turves upon may flourish. Tis true, God ia his deep couttcels and times brings
the Antichrifti- judgements, eternal and temporal , upon falle worshipping
fti*a world. ftates* efpecially where the truth otChrift is prefented and p e rfs-
futed ; Yet divers^/ of temporal proffertty to the Antichrt-
ft tan kingdom, prove that common Affumptton and maxime falle,
to wit, that the ehurchznd Commonweale are like Hipocrates
» twin, weep and laugh, flourish and fade , live and die toge-
ther.
Peace. I cannot reach the bottoms of this next pafTage of Mafter
Cotton, viz.. that Magtftratfs may be fubjecl: to the churfhwd
Jtck ;he duft of her feet, and yet be fupreme governors of the
tkurch
The bloody fenentyet wore bloody. 8 <?
church alib : In fpiritutl matters (lakh he) and in a right admt-
utftrAt ion of them, heisiubjeft; butia civi{ things, and in the
corrupt adminiftration of *£0r?A-affaires ( fb far corrupt as tend-
eth to the difturbance of civil f**ce ) there the Magi prates
(faith he) wt fnpr CAW governors, even over hschHrchts in their
own dominions.
T^uth. Who ices not here, but by this Dc&rure Magi ft rates
muft judge, when the church is rigluly adminittred, and when it
is corruptly adminiftred : And that whatever the Mtnifters of the T^e ^^ ^ar.
church) or the whole church judge, that is nothing , for the gi fixate no go-
JM<*giflr*tc\£hc\>efupream governor, ^emuft judge ? and what vsrnor over the
js this but even in the very fame refpe£, I fay in one and the lame faritua( k**fr
refpe^to make them high and /<?», up and down,w*#;tf */'»<?/ and <m OJ '
<v*lltes ? fftpredm governors, and fo above the church, anon agen
to lick the duftof the/m of the church • which MafterC<?//-<?«
will as foon make gdod, as bring the Baft and the Weft toge-
ther.
Befides (aselfewherel obferved) what if the people will have
n$ kings, governors &c.nay no Parliament, nor general court s+
but leave vaft interregnums or Ruptures o^ government ty^ con^
elude upon frequent changes (as all nations of the world have had
great changes this way) (hall the churches of Chrift Jcftts be
without an h(*d, a governor, defender, protestor* What a fli*
very doth this bloody dottrine bring the faire Speufe of Chrift
into?
Peace. In the paffage concerning Saul, Matter Cottottcfo-
ferveth> that S*ttl was not taken away for cxercifing civtlpowcr
*g&\T&fpiritu*lTvickedntfs in the cafe of witches.
Truth. Stul was king o£jfraet> the church of <?0^,and a! ty-
pical kj»g , the anointed or Chrift of God ; and Mafter Cotton
himfclf will fubcribc to theconfeflion of Nathaniel to Chrift le- whether Saul a
fits, Thou art the king ofjfrte!, which he was and is in his own
moft holy per fou, as alib in his Afinifters and governors during
his abience. Jr. was now Stuls duty to « put literal witches to
death in his Chriftian Ifrttlhis church and Congregation.
It is true, £*#/ for faking the (7^ of /^-rf^/, perHhed for other
Vvickednefs, and among other his fins, for persecuting or hunting
righteous D*vid> and thercm Sx*/ is a type and warning to all
the
8 6 The bloody T^enent yet more bloody.
the apoftatn and persecuting Sauls of the earth, thac defpcra-
tion and defperate felf-dellruction attend them.
Pttce. But yyhither tends this laft paifage concerning David ?
We read not (lakh Matter O//^*,) that he-did exercile anyyjp/r*-
power as a -£*»£ , buc as a prophet. Will he ccmrnead
kingly acting in fpiritual things, as juft ; and fhalinoc
( whole name and throne were molt eminently figurative of
tti) be found a £/>£ in Ifracl, the houle and church of
Truth. The patern of D*vid> Solomon, and the good ^ȣ.r
of Ifrael and Judith^ is the common and great trgttment of all
. . that plead for Mttgiftratcs power mfpiritftal caies : And indeed,
ra*l and/udob w^at /'^^^^ was c^at butfpirttual, which he excrciied in bringing'"
up the Arke, exprefly faid to be done by king David ? ^ S*n%. 6.
What power was that but kj»gfy i put rorth in ordering and
difpofing thtfcr vices of\\\tPritfts and Levitts, and fingers,
I Chron. 1 6 ?
Petce, Maftor C<?rf<?« not ignorant of this, it may be was not
pleated with that p.i/fage:v*z>. [That God will take away fuch
/^j-,upon whom Gsds people reft in his wrath,that king David,
that is, Chrift J*ff*s the Antitype* in his own fpirituotpewer in
the hands of his Stints^ may fpiritually* and for ever be ad-
vanced.]
Trttth.Thx f9»cr the Generate eHnetts&G P<?;</}thc Prelates*
the kings of the earth , the civil courts and Magiftrttcs,
lay claime unto, and moft of them with bloody htnds, yea
and Gods fervants have too long leaned unto, and longed after,
Juch an arme Qtflefb, which proyes ( moft conamonly ) but Sauls
Arme> anoppreffiDgand ptrfecuting) and a feli-kjHiug and de-
ftroying power at the laft.
Ex*mi***ion of C H A P. XXXII.
fence*
THis Chapter containcs, a twofold denyal : Firft (faith Mafter
Cottt»} we hold ic act lawful for a ChriftiM Magi]
The bloody Tenent ye t more bloody. 8 7
to compel! by civil Ivvord, either Fharifee, or Pag*v>oi Jew, to
profeis his* religion.
'Truth. He that is deceived hirnfelf wirh a bad commodity^is
it off as <rood to others: Matter Cotton believes ,and would make o-
thers believe, that i; is no compttljiox, to mike laws with pexa!-
ties for all to come to church, and to^> #^//£/ worfhip^ which was
ever in our fathers <^r.f,held a fufficient trial of their rfligisn,
and ofcoxjevtiifg to or dimming from the religion of the times.
Hence by tome is that of/><. 1 4.alledged,Compei them to conic in ,
fufficiently fulfilled > if they be fo far compelled, as to be conformable
to come iQckureh> though it be under the pretence and mask of
comming only to hear the word, whereby they may be conver-
ted.
Butidsaecdlefstottar^£»^#£ and guefjlng at the weight,
when the fcalcs are at hand, the holy word of G<?d, by which
we all profefs to have our -weight, or to be found too light.
Peace. Matter Cotton therefore (Secondly) denies that a blind
Phtrifec may be a good /«£/*#, and as peaceable and prcfkablc
to the civil ft Ate as any >(ince they deftroyed the civil ft ate by de-
ftroying Chrift-.
Truth. VVhen we fpeak of civil fiat t , and their admint-
ftratiens, it is moft improper and fallacious to wind or weave in
the consideration of their true or falie religions.
It is true, idolatry brings judgement in Gods time (and fo do
other fins, for we read not of idolatry in ^edoms yttni'{hment>
Ez,ek* 1 6.) notwithftanding there is a preien: civil ftttte of men
combined to live together there in a, commonwe^lc, which Gods
people are commanded to pray for (Jerm. 29. ) whatever be rhe
religion there publikly proferfed. Befide, the Phanfees deftroying
Chrift, were guilty of blood and perfecution, which is more then
idolatryjC^' and cries to heaven for vengeance.
Peace. It cannot therefore with a'ny fhew of charity be
denycd, but "that divers priefts of Babel, might be civil and
peaceable, notwithftanding their religion and conscience*
Truth* Yea it is known by experience, that many thoufands of
MahumttAn, 'Pcptfb and Pagan Priefts are in their .perfons,both
of as^/t//7and courteous and peaceable a nature/as any of the fub-
jefts in the ftate they live in.
The
88 Tta bloody Tenent jet mote bloody.
The truth is, that herein all the priefts in the world* e-
The priefts and tan* Pepifh, Pageta and Proteftttnt* aie the greateft feace-break-
Clerty in All ers in the W^/a. as they ( fearing their own cauie) never reft ftir-
rjno up Prince* and people againft any (whether Gods or the
dw'h '*ftrMme*t*)tt*i foall °fl>0£ their own religion and
confcience, chat is in piaine English, their profits, honours and
bellies,
Examination of CUkV. XXXIIL
T
« He entrance of this Chapter (dear truth*) looks in mine eye
like one of the bloody fathers of the inquiftion, and brcaahg
(like Paul in his mad z,etlw\AfrenK,y) jl aught rrs againft die Son
of God himfelf, though under the name or brand of zfcducer, as
all perfecutors have ever done : For (liith Matter Cotton) he that
cfe. ^ corruptcth a foul with va corrupt religion, layeth a ^reading lea-
(ednccr. ven which corrupted! a ttate, as Ait chals idolatry corrupted
L*ifb>Jud*g. 19. and that jjpoftaey was the captivity o( the
land ; and the vt'orfhippirg of images brought the plague of the
Turkes* and therefore it is Isx talionu> thatcalleth for not only
fntlfotfoul, but///* for/*/*.
Truth. Thy tender braine and heart cannot let flie an ar-
row (harpe enough to pierce the bowels of fuch a Bloody Tc-
nent.
Peace. The flaming jealoufie of that rnoft holy and righ-
teous Judge; who is a ton] uming fire, will not ever hear fuch
Tenents, and behold fuch practices in (ilence.
Truth. Sweet peace, long and long may the Almond-vitt
flourifh on Matter Cottons head in the armes of true Chriftianitj
and true Chrtftian honour; And let NwEnglands Colonies
flourifh alib (if Chritt fb plca(e) un till he comeagaine the fecond
time: But that he who is lore it ielf, would pleaie to tell Mafter ,
Cetton and the Colonies, and the world, the untrueneis, unchari-
tiblcnefs, nnmercifulneis, and unpeaceabl'-nefs of i'uch conclujions :
For is not this the plaine Englifhind thebottome, to wit, Ifche
fpirit wCkrift Jefus in any of kisfervwtst font or daughttrs^
witnef-
The bloody Twent yet more bloody. 8 9
witncfling agaiflft the abominations or ftinks of jitttichrift> (hall
perl wide one/0#/,man or woman, to fear God, to come out of Ba-
bf/l&c. to refufeto bow down to, and to come out from com-
munion with zftate-golden-imagt, and noc to touch what it is
perfwaded is an unclean thing.
That man or woman who was the LAM** and the Spirits in-
ftruments thus to inlightenand perfwadeonc foul, he hath (faith
thistenent)Iaida/**WH, which corruptech thc/^«r, that is, the
land, town, ctty, kingdoms* or Empire of the worU>, that leaven
(hall bring the captivity, ruine and deftru&ion of theftate, and
therefore Lex 7W'**'/, not only foul for foul IA the next, but life
for life alfo in this prefect world.
Peaet* All thy witnefes (dear truth) in all ages have borne
€ie brand and black mark off<duetrsy and ftill (hall, eyen Chrift
Jefus hirnfelf.to the laft of his holy army and followers againft his
enemies.
Truth. How famous, or rather abominably infamous hath
beea the practice of i\\perfeettt9r s this way ? I (hall pick out one
inftance, a very ftinking weed out of Babels defart (to let pafs all
the bloody, butts and their roarings and threatning of Coxncels,
Popes and Entferors>kingr,&ifhops£.9mmi£aries &c. againft the
Waldenjtans , Wtcklrvians, the Hujfites, Httgonites, Luther-
ans, Calvinifts &c.) their infections and fcducings. To let pals
former and latter yerfecutisns in our own £»£///& Nation, which
hath been (as France, Spatne, Italy* Low -countries, See. alfb) a
flaughter-houfe ofChrifts lambs-, one inftance more pertinent
them many, we have (ia the raigne of that wife and mighty prince
Henry the eighth)of bloody Longland>Lincolnes Bt(kf>p,2&mg to
the life Matter Cettotts Tenent againft feducers throughout his
Diocefs* What Mtbs did he exa& ? what articles did he ia-
vent, to find out the weetttsgs the convent teles, the conference's^
of any poor fervants ef Cm/, men and women, day or night; whe- oaths of inqri*
therthe/Wfor read to the ^//^orthe childe to \htfather,
husband to the n?//Jr,or the w//r to die husband? Yea, whether
they ipake any thing (though never fo little) out of any line of holy
Scriptures, or any of Wickjtffes books, or any good Englifh
writings: By which abhorred practices, the fathers (ought in
this bloody Bifoopt oath, vehemently forced upon all luipe$ed)
N s th«
po rfbe bloody fencnt yet mere bloody.
thef.tthers,! lay were forced to accufe aad betray their children,
t\\tchildrt» their fathers* husbands their -wives, -wives their
husbands , for fear of horrible deith on the one fide, or
elfe of running upon the rocks of Perjury on the other
fide.
Peace. Hcild (dew truth) and Rofomyfpirit is wounded with
fuch relations.
Trttth. O how were theS^/»f.r, and Chrift Jefus\n them,
wounded with fuch tenents and practices \
Pence. Mafler Cotton will falve this up (with what he e!(e where
faith) thus: LenglAttds, and the Ptpifts religion* and the rcli*
gion of England>w*s thcnfalfciM that^/af/ time.
Trttth> What then ? No pious and ibbcr man can hold all
man devoid of confcienee to (£f^, except himielf. In all reltgienA
fetts, and co*fcicnccsA\\z fons of men arc more or lefs zealous and
precife, though itbcinfaKhood.
2. But let it be granted, that the religitn pcrfecuced is falic, and
that a falfe rcligion\kt IcAven, will fpread, as did this iAtUtry of
JMichal> JcroboAM) and others , and grant that this tdtlatry
- will bring judgemtnts from hea yea in thcead, yet I defire Ma-
fter Cettw, or any knowing man, to anfwer to theic two que-
I. Where finde we.fincc the comming of Ckrift Jcftu> a Und
\kzC*nAan,z.ft4tc-religioH>iLCity, or Tow*-religion, wherein
tbe 7evfnes9Qi Cttits, or kingdome s apoftte ie may be feared (?s
Maftcr Cotttn here writes ofLatfh) and confequeatly the 1 'outfits
or Cities c Activity for that fin ?
a. Where read we of the deftruftion of a Und for idolatry, or
images, without a ripenefs in other fins, and efpecially of violence
and oppreflion (of which ferfecutien is the greatcft .?) And there-
CMfes of de- fore to follow MafterCV^wj iaftance of the Turks »b«fide tdelttry
Zmflion to a ^^ faith Mafter Cottt* brought the plague of the T*rkj> Rev-
£.) read we not alfo in that Serif tare, and in all hiftiriesrf their
deteftablc and wonderful tvhoredemfs , tvitchcrtfts , thtftf,
flAttghters, and mttrthers^ amongft which this bloody Tenent of
ferfccxtiin Was ever in rnoft high efteem? &c.
. Indeed Btbd hath been filled with blood of all forts,
the 1 8. but in efpccial manner hath the wbirc
been
'The bloody Tenent yet more bloody*
been drunk whh the blood of the Stints, and wit* efts of
Revel. 17.
Truth. Hence then not idolatry onely but that blcody do-
ftrine ofpe rfecuthn (the great f^-£H*wati3%W*w**f/o£ all
Nations and CW«*»i*>**/.f)brought 'lathe bloody Turkes to re-
venge Gods truth and witifcffes (bine by the idolatrous and bloo-
dy AntickrifttAns.
Peace. 1 {©rnething queftion, that it can be prored, that the
naoft righteous Judge of* che whole world ever deftroyed ftatc or
nation for idol/it ry> but where this bloody doftrine of ferfecuti-
o* was joyned with it, that is, until he had gracioufly fent itvit-
ttejfes agaicft iuch idoUtries, and till fuch witnejftf were d«ipifcd
and pcrlecuted, and therefore here comes in iealbnably the lad ex-
probratioH of the Lord Jffuf, againft Jernfittej9t , threatning the
ruinc and defolation of it , Oh Jerusalem* Itrufalem , which
killeft the Profhtts ; and ftcacft them which were fent unto
thce,.^ f
Truth. I add laftly, Let it be granted that a foul is corrupted
with a falle religion^ and chat that falfe Rttigi9n> like a IcAve ftt in
time hath corrupted thcftttf* ;
Yet firlt, that ft *t t or U»A is Bone elfe but a part of the wo rid,
and if fo (fince every part more or lefs in degree follows the nature
of the whole) it is but natural, and fo licth as the whcle wrU doth
in vtickednefs', and (b, as a ftate or part of the world, cannetbut &c\ are pan cf
alter from one falfe way or path to another (upon this fuf>pofition the
(as before) that no whole ftttte> kixgdomt> C»tjt or Town is
ChriftidH in the ficw7eftat»e»t.
Secondly, Grant this ftate to be fo corrupted or altered from
one corrupt religion to another, yet that fitte may many ages en-
joy civil feAce and worldly profpcrity,as all kiftorits ind exftri-
Thirdly, That idelatry may be rooted out, and another idelt-
tretts religion of the conqueror (as in the Romaxe and other etn- Change ofR
quefts^ brought : in or the religion may be changed fomething to
the better, by the coming of new Princes to the crown* as we fee
in Henry the eighth, King Edvtard) and Q^ieen Ehz,abcth> in our
ivNttion, and of lace times.
Laftly> A /<?*/ or fouls thus leavened , may be reduced
N 2 b,
9 a The bloody Tenant yet mote bloody,
by rtfc*t*nc* (as often it pleaieth God fo to work, why then
fliould there fas Matter Cotton intimates) luch a peremptory
bloody fentence be thundred out as life for Itft&c.
.^ Pttce. But, faith Matter Cotto»> /*//* prophets, in .the old
Tcft Ainent^ were to die, but for atcemptiag; and the reafon was
not from any tjficalholinefs of tbe/<*W> but from thedargerous
wickedneis of the attempting to thruft away a foul from Gad,
which is a greater injury , then co deprive a man of bodily
Ufe.
Truth. The reafon to me appears plainly typic*l> with refpe&
to that holy natt«ny and thcfeducers leek ing to turn the foul away
from the Lord their God, who had brought them forth from the
Tie (late of if- ^An^°^ Eg7P*> by <uc\\Jtg»ffs, mirAcles&c. Let Matter Cotton
riovv Pr°ducc any f°ch vAtion in the whole world whom God in the
New TeftAinent hath literally and miraculoufly brought forth of
Egypt, or from one land into another, to the truth and purity of
his wtfr/fc/'/jj&c. then far be it. but I fhould acknowledge that the
fedticer is fit to be put to death. But draw away the cttrtaine of
thefhadow, and let the fab fiance appear, not a whole Nation,
C\ty>&c. but the Chrifttan church brought by ipiritual/^«^
and wonders from the Egyyt of this world in all nations of the
chnft wor^ w^cre tne <fr/P*/ comes. Juftly therefore he that feduceth a
the f°u^ from his God in Chrift, and ib endangcreth to leaven that on-
of ly true Chrtftian ft Ate or kingdomc the r/?/w& of Chrift* he
ou^ht to die (upon his obftinacy) without mercy, as well under
Chri/l, as under Mofes. Yea, he is worthy of a fbrer punishment
(as faith the Spirtt of C7tf/) who trampleth under feet the blood of
Chrift : fuch a deceiver or feducer (except he repent) is to be cut
from the prefenee of the Lord> and to lole an eterntl life : He
that is cut off from material I fr AC I, might yet repent and live e-
ternally , but he that is cut off from myfticAl IfrAtl under thfr
-Gofiel, that is, for obftinacy in (in (the proper heretieke) he is
cut oft to all eternity; which punifhment as it is infinitely tran£
cendent and more dreadful in the nature and kind of it, fo anfwer-
eth it fully and infinitely .that clau(c of Matter Cotton, to wit> To
thrutt a foul from God is a greater injury then to deprive a wan of
his bodily life.
Novv whereas the difcufler added. That dead men can-
not
bloody Tenent ye t more bloody.
not die, nor be infcdled with falie doftrine, and fuch is the State of
all men, all tttttw, all the world over, until the life ctChrift Jt*
fus quicken them « Mafter Cot ten replies,
% " FirfiDfad men maybe rmdeworie, and more the children
" of hell then before, Mat. 23. and therefore luch as ib corrupt
" them, are worthy in a way cf due proceeding of a twofold
"death.
" Secondly, Such as profefs the truth of the dottrine and wor-
" fhip of Chrift, they live a kind of fptritual life, though not
" iuch as accompany falvation, elfe how are falie teachers, and
" iuch as are led by them, faidtobe twice -dead » plucktup by
" the ratfj, 7*^.12.
Truth. Dead men may be made worfe, that Is; more to rot and
ftink ; yet this is no taking away of any Itfe. And therefore there
is no proportionable reaibn, why t\\zfeducers fhould fufTer a tern-
ptrtl death, having neither taken away fpintttAl nor natural life* of Seducing. «
•only thus he may be juftly liable to zftirititAl death ,for endeavou-
ring to hinder a ftirttttal lifey by furthering any in their natural
ftatc otftirittiAl death.
2. For that place of Ittde, Mafter Cotton knows that Be&a H^at mm, ^
propounds two ienfes. twice dead.
Firft, Twice dead, that is a certaine number for an unccr-
taine.
Secondly, This fence urged by Matter Cotton, which if it be to be
admitted , yet is it but in appearance, as his life which in hjpocri-
fe he profefled, was but in fhew and appearance, he being never
raifed up frein \hefpiritual death to a ffiiritttal life, and there-
fore really never fuftered thelofs o^fpiritttallife, which he never
had : And yet as in tjpicat Ifrael, it flood with Godsjttfttce to
takeaway the life of the fedttcer , which feduced an Jfraclite
frcmthe(j^of Ifrael, or but attempted to do it: foftands it
with the hdyjufttce of God, to cut him ofteteraally, who but at-
tempteth to take away or hinders the fpiritual and eternal life of
any.
Peace. Mafter Cott on in the next place prefumes on advantage
that the difcuffer ftiould fay, that none arc infected with na-
tural fUgues or fpiritnal, but fuch are thereto appoin-
ted, &c*
Truth.
94 Th* bloody Tenent yet more bloody.
Truth. It is plaine that thedilcuflfer alleadged not that, to di-
tmnifh or leflen (in(Iet it have its due aggravation)^* as was fa id
before in cafe of the not final deceiving of the ele tt , fo was ic
here fpoken not to derogate from G&ds mcaneszrA remedies a-
gainil natural or fpiritnal infeftton > but to abate the needleis
f eaves of men, who are apt to cry out, Except the civil fa or d be
drawn (and fo therewith the world let together by the fares} the
war Id cannot be pvelerved from infett ion.
Peace. Whereas the dilcuffer had affirmed, that Chrifl Jefa
had not left his people deiiitute of ftiritual means againft fpiritn-
altnftttions ; This is true (faith Mafter Cotton) but itfallethouc
fometimes, that when the church hath caft out an heretick^ yet
hemaydeftroy the /a/> A of many, as did Hjmenetu and PhiU-
tut (i Tim.i. 1 7.) and if the Magiftratts (word do here ruft,
&c. fuch haven may leaven the whole count ry &c. as Arri*
Anifme leavened the world by Cgnftantints indulgence.
Againe,faith he, it may be the heretick was never a membev of
the churck^wy then Hiall die church do?
Truth. Who can marvel at this, that the dttMghift of {this.
vcorld) worldly men under the power of Satan, unto whom the
obftinate pertbn the heretical* catf, Ifay> that they, many of
them, receive world!} dettrtnc, which the church** filth cafts
2. As Paul faith concerning the falvation of Godschildrtn .»
Let the world perifli, yet the foundation of God remameth fure, he
knows who are his, and how to provide meanes to fave
•on them, though the world ftill ad it telf , wallowing and tumbling
(like Swini] in one puddle of vticktdnefs after another.
3, Matter Cotton (hould read a little further in the fame Scrip-
tvr* quoted by him, where he finds not a tittle of Pauls directing
Timothy to ftir up the fecular power (as the Pope fpeakes) to cut
oft Hymencus and Philetw^Q prevent infettion-^ but tels him,thac
the fervants vtGtd muft not ftrive, but muft quiet themlelves with
patievce, waiting if perad venture God will pleafctogive repen-
tance.
Veace. Methinks this Aflfwer may alfo fully fatisfie his fe-
cond fappofit ion, to wit, if That the h^rstic^ was never of the
church.
Truth*
-
The bloody I event yet wore bloody.
Truth. Yea what hath the church to do (chat is, judicially)
with him that is without ? and what hath trie civil ft Ate to judge
him for, who in civil w&titrs hath rso: tranlgrdl ? In vaine there-
fore doth Ma tter Cot f*#fuggeft a per {ecu ting or hunting after the
fottis or lives of /uch, as being catt out of the church ,keep private
r enventicle st & c.
Pfrf^r. How grievous is this language of Matter Cottont as if
he had been nourifhed in the chappels and cloiftcrs of persecuting
prelates* and priefts, the Scribes and Pharifees ? As if he never
had heard of 7^-f C£r//£ in truth aad meeknefs : For furely (as
the difcufkr obferved ) Cbrift Jefus never appointed the civil
fword an Antidote or remedy in fuch a cafe, notwiththnding Ma-
tter Cotton replies that the civil fivord was appointed a remcdj in
this cafe, by Mofes>KQtChrift,Deut. I 5.
Truth. jMofes\*t\\eoldTeftament was Cbrifts fervant, yet
JWofes being but a fervant, difpenfed his power by carnal r//^j and
cerf monies > law stewards and ptinijbments in that holy nation,
and that one land of Canaan : But when the LW J^//// the Son
and Zor^himfelf was com eyo bring the /r#/£, and life, and/#£-
ftance of all thole (hadowes, to break down the part ittt»*±v ail be-
tween ^fw and Gentile, and to eftabliih the Chrifttan worfbip
and kingdome in all Nations of the world, Matter Cotton will ne-
ver prove from any of the ^^/ and inftitutions of the New 7V-
ftament, that unto i\\ofe fpiritual remedies appointed by C/?r/'y£
^f//*/ againfty/>/'m«^/ maladies , he added the help of the carnal
faerd.
Peace. But Chrift (faith M after Cotton) never abrogated the
carnal fivord in the new, which he appointed in iheeldTefta-
mtnt, and the reafon of the law> to wit, an offence of thrufting a-
way from the Lord, is perpetual.
Truth. I fit appear (as evidently it doth) that this king (Jeftn
the King oflfrael, wears his fword (the Antitypt of the Kings
of 7/r*r/ their faords} in his mouth, being a (harpe two-edged ^^ /^^ /-
Tword, then the anfwer is as clear as the S#», that fcatters the typuai 2frael A
clouds and darkenefs of the night. type of chrifts
Befides, Matter Cotton needs not flic to the Popes argument
children* baptifme, to wit, to fay that Chrtft never abrogated
Dent. 1 3. therefore, &c. For Matter CtttQM knows the frifcjji-
5? 6 The bloody Tenent yet more bloody.
on of the Lord Jefas, lohn 1 8. that \\\^kjttgdonee was not earch-
thly> and therefore his i word cannot beearchly : Mafter Cotton
knows that Chrift /£/#/ comma Fided zfoord cobc put up when it
was drawn in tiiecau!eofC£r//£, and addeth a dreadful threat-
ning, that all that take the fword (that is the carnal fword for his
cafffe) (hall perifh by it.
Peace. And for the perpetuity of the reafon cf the law, you
formerly fully fa tisfied, that even in the dayes of grace, for him
that fhall thruft away an Ifraelitehom his God> there is upon his
cltftivACj a greater puniQiment beyond all imagination (to wit, a
fpiritual cutting off from the land of Canaan) then under Mofest
which was but from the temporall, the type and fhadow.
But Mafter Cotton proceedeth, alleadging, that the Miniftercfc
God muft have in a readinefs to execute vengeance on him that doth
evil; wAevil it is (faith he) to *£#r/£away Gods people from
him.
Truth. Every lawful M<*giflrAte> whether fucceeding ore-
Magiftrates Ie6led,is not only the Mint ft er of God, but the Mini ft er or
cmnoi receive femnt ofthe ^^ ajfo (whatp^/7/tf or natiox foever they be all
the world over) and chac Minifter or M*giftr*tc goes beyond
his commiffion, who intermeddles with that which canaot be givea
him in commijfion from the people, imlefs Mafter Cotton can prove
that all the people and inhabitants of ail nations in the world have
fpiritttAl power > C hri ft s power, naturally, fundamentally and o-
rtgintlly redding in them (as they are people and inhabitants of
this world) to rule Chrifls Spoufe the churchy and to give Ipiri-
tual power to their officers to exercile their fpiritud Uws and
commands;othervvife it is but prophamng the holy name ofthe mod
htgh. It is but flattering of IMagiftrates, it is but the accurfed'
trufting to an armc offlefh, to perfwade the rulers of the earth,,
that they arc Kings ofthe Ifrael or church of God, who were in
their inftttuttons and government immediately from God, the
rulers m& governors of his holy church and people.
Peace. Grant (faith Mafter Cotton) that the evil be fpiritual,
and concern the inner man, and not the civil ft ate, yet thatevill
will be deftruwlive to fuch a City, it (hall not rile up the fecond
jime, Nahnm.i'9'
Truth, Although that it plealeth Qod fometimes to bring a
people
The bloody Tenent yet more bloody. p 7
people to utrer deftruttion for their idoUtry againft himfelf , and
cr.wlty againft his people ; yet we fee the Lord doch not preiently
and inftantly do this, but after a long courfe of many Ages and ge-
nerations, as wasfcen in Nine ve her ielf, and fi nee in Athens*
CtHftatttinople. aad Rome both Pagan and dntichriftian. And
therefore the example he re by Ma fter Cotton produced, gives not
the lesft colour of warrant for the civil ft Ate prclcmly -and im-
mediately to execute vengeance for idolatry Q? here fie \\ponptr-
jons or dues now ail the world over, as he gave commandment
to i\\rt typical »*t to* Q$ Ifrael , which is now alfo to be fulfilled
fpiritually upon tticjfiritiifl Ifraelite, or Ifrtiilitifh City^ par-
ticular church or people filling away from the living God in
Ckrijljcfts.
Peace. Whereas it was fa id by the difcufTer.-that the civil Ma-
giftrate hath the charge of the bodies and goods of the iubjec."hs ^^ char~s
and the y/>/> /'/**/ officers of the churchy kjngdome of Chrift, the civil Magi
the charge of their fouls and foul fafety, Matter Cotton anfwers, ffrate.
Fiilt, 'If it were'fo that thcf/z;// Magiftrate had the charge of
the bodies and goods onely of the fubje&, yet that might juii'y
excite to watchfulneis againft fuch poUttttox of religion as tends to
apoftacy, for God will vifit city and country with piiblikelw-
lamitj) if not with captivity, for the churches lake. The «
rr7 w<\wor(htp tfChfifians (iaith he) brought the
ftptt'vttj.upon facitys and countries <£ Afta.
Truth. By/^/and/^/fafecy, I think Mafter C^f
ftands the fame "with the difcu]fir> to wit, che matters of rsligi-
onwdfpiritualTvorfhip. if the Magi/Irate hath received any
inch r/?*r£* or commffflon from 6W in fpirttttal things , doubt-
lefs (as I' before) the people have received it originillym& ftittda-
mcntally as they are ^people : But now if neither the »4//^»/ of
\hz world as peoples and nations^ have received this/>0wr 0r/>/»
^///, *nAfund*mext*ttj' nor can they derive it Miniftgriaky,
to their civil officers (by what name or m//», high or low, foever
they be didirguifhed) Oh what prefptmjtton, what prophanixr
ot Gc^mott holy name, what ufvrfttion over the/W/ and row-
fctences of men, though it come under the vaile or vi^urd of fav-
irg the Cm or kjngdome, yea of/itwtj of/^/^and honorin^ of
vcrfhimfelt?
Be(Tdc
98 The bloody Tenant yet more bloody.
,£0^ i$ not wont to vifit any country or people in general
for the fin of his people, but for their own idolatries and cruelty
toward his people, as all hiftories will prove. And for this in-
rbe plague of fl.ancc of ^c j~vrhs, I fay it was not the idolatry and ima?e-rvor-
thc Twkes* n \ r * * » J .a . \ - * •' \ "^ /-
jhtp alone or th" Antichrtftians, but joyncd with their other fins,
which brought(7^j vengeance by theT«r^ upon them.as was faid
above, from Revel. 9* and efpeciaily their Anttchriftian cruelty
grounded upon this bloody dottrine cfperfecuti&».
Both theie Antichriflian flates , and fince alfo the Turkjfh
Monarch]* have flourished many generations in external and ont-
ward proiperity and glory, notwithstanding their religion is falfe,
and alchough it is true, that in the time and period appointed, all
#**//'0«.f fhall drink of the cup of Gods wrath, for their natienall
fins, both againft the firft and iccond table, in matters concerning
^ j i D &
God and man.
Peace. How fatisfic you Mafter Cottons fecond anfwer or
queftton^ to wit Did ever God commit the charge of the body to
any Governor, to whom he did not commie in his way the care of
their fouls alfo ?
3~ruth. There is a twofold care and charge of fouls manifested
in holy Scripture.
Firft, That which in common belongs to all, to love our neigh-
A twofold care boras our felves, to endeavor the prefent and eternal welfare
and charge of foofa <& fay eri or r inferior s > equals, friends and cnemies-)*n& this
by prayers, exhortations, reproof*) examples otjuftice, loving
kindnefs , fobriety , godlinefs &c.
But what is this to the iecond charge by way of effice, which in
the old leflament was given not only to Prieps and Levitffs,but
to the governors a'nd rulers of the lewifh ftate : of which flat*
(being mixed of fpiritual and civil} they were the hctd and go-
vernors, as it was Jfrael, a nation of wsr (kippers of the true Gtd:
fi'faT And thefein were they the types and forerunners of Chrtft Jefus
' the true King of Jfrael, as he is called,^. I - The cure and charge
of fouls, now (faith Mafter Cotton) in this Chapter, belongeth 6y
vertue of office to the jpiritxal officers otChrifts kingdom : I add,
and during che defolatien of Zion> and the time of the apoftrty
from Chrtft s vifiblc kjvgdome ', bcloRgeth to the two Prophets
Jfes of truth, Rev. .H. but not to the kjngs9rnlers.t
bloody Tenentyet more bloody.
nations; and ctvilftates of the world, who can be ao true
lel or antttyye co the jfraelot people of (5W.
Pence. MzRetCetto*ob)c&sfehofaphat fent abroad prea-
chers throughout all the Cities of J*dah • and if that were a
fjj&r ofChriJhit were to a& that now> which typed cue Chrip>
and he fulfilled in his own perion.
Truth. Chrifl Jeftts fends out preachers three waies. cfoifo -
Firft, In his ownferfat, as the twelve and theteventy. y^ fending tf
Secondly, By his vifible> kingly power* left in the hand of his preachers.
true chtirches, and the officers and governers thereof : In which
fence that church oiAntiochy and the£0t/*r»0rj thereof, rightly
in vetted with the kingly power of Chrift Jtfffs, lent forth Paul
and Barnabas with prayer zn&fafting, and laying on of hands :
And 7\*#/and others rfChrifts meffcngers. being furnidied with
this kingly power, not only planted churches, but alfo ordained
<r/^rrj.vifited tbcfcckurck+s or vifible cities ofjudah-jhit know-
ledge and teaching, and the Word of God might dwel plenteoufly
among them.
Thirdly, Chrifl lefas as kjng of his church, and head®? his
^4x>^u"n& ^c fafrAfttoM o£\\\shoufe and kingdoms under
jintichrifts apoftacyt immediately by his own holy Spirit, ftirs up
and fends out thofe nery witneffes (Rev. 1 1.) to tettifie againll
jlnttchrift and his leveral abominations : For as for lawful caff,-
ingto a true ordinary IMinijlery, neither Wickliff in England,
nor WMm in Trance -, nor 70/?# jF/^/ and lerome of Grange in ^ fl f {^
Pohewta, nor Luther in Germany, nor multitudes more of fam- office of the Mi-
ous preachers and prophets of C^r/^,both in thefe countries, and ri(lery9Jtncetbe
alfo in Spainejtaly &c. I fay, no true ordinary Minifterial calling afoftacie , &«t
c'an they ever (hew; butChrift Jcfus by the fecret motion of te^S ^^*"
< -, . ,. .» J • » - t i ^ , ' O' *lw opcmw
own holy S/?/n* extraordinarily excited ,m couraged and fent them
r/;?
abroad as an. Angel ot meffenger (^^.14.) with theever-ofcbriftagainfi
lafti*gGofcl&t. the faljhood ef
Peace. To apply thele three wayes,or any of them, to the civil
Magiftrates and rulers of the w0r/*( (of whom lehofaphat in
that his a& fhould be a type] is but to prophane the holy name of
God, toleaaeuponand idolize an arme of flefb,&c.
Truth. I grant, the civil JMagiftrate is bound to coun-
tenance the true Mintfters of Chrifl Ieftts> to inccurage, prote<5i:,
O ^ and
i oo The bloody Tenetttyet more bloody.
and defend them from injuries , but to lend them armed ^as tnc
Popes Legats and Vriefls} with a faord of fteel, and to com-
pel people to hear and obey them, this favours more of the fpirk of,
the Tope , his courfcs and pra&iles , Yea of Mahomet his
Muffel-men, Dtrgtcs, &c. then the Lam be of God and his
followers.
Peace. What Iehofophat,Afa,Hez,ckiahJofiah&<:.&\A>t}\ey
did not only by pcrfwafon, countenance* example (by which all
are bound to further the preaching of Chrift lefus) but alto by
force ofarfttes and corporalpttnifhrnents.
Truth. Yea even to the death it (elf: and this is not a bare lead-
ing out of Minifters (as Mafter Cotton gives the inftincc:) For by
his argument, all rulers, kings, and Emperors, and other ft Ate f
of the world ought to embrue their hands in the blood of the ma-
ny thoufands and minions of millions of the poor people, if they
. 'forfake not their idolatry and embrace the religion which they lay
is Chriftian and che only true.
Peace. No, faith Matter Cotton , this ought not to be^ be-
cauie only godly .and truly Chriftian Magistrates may fo put
forth this power of Chrift-y others muftftay until they be in-
fjirmed.
Truth. Can it enter into any Chrtftiau heart, to believe, that
h impute Chrift Jefas (hould (o loofly provide for his affaires, fo (lightly
titn put tipcnfa his name *n& Fat hers rporl^ and fa regardlefly for his dcareft
thrift Je fa. spottfe* as to leave fo high a care and charge wkh fuch as (gene-
rally and conftantly throughout the whole world\ arc ignorant of,
yea and oppofttc .to the very name of Chrift and true Chrtfti-
Veace. Surely if truis payment were offered to t\\c governor
(as Malacky faith) to the world, or governments of it, it would
not pals.
Truth. I never knew a kj*g or ctptaine councillor or ctnfta-
ble., officers of high or low condition, rightly called according to
to God* who were not iavetted with ability more or Je(s for the
maine and principal points oftheir charge and duty.
Price* It (ecmes indeed a marvelous, and yet it i$ Mafter Cot*
tons) conclufio*, thztfachMagiftratet, yea all or moft of the
JMagijtratcs that ever have been (ince Chrift* and now extant
upon
i
The lloody fentntyet more bloody. 101
upon the face of the earth, muft fit down, ttay and iufpend , and
that all their lifelong, from the executing of the rmine and princi-
pal part of- their office^ to wit* in matters concerning the ctnfci-
encs^reltgitn^ and worftip, of the people.
Truth. Yea (Secosdiy) in a due furvfcy of the whole ttxiverff
and glebe of this world, will one of a thouiand or ten thouiand
(according to Matter Cotior.s &\ fabling of them from the chief
part of their officers found, I will not fay fit to be, but to be at all
lawful civ il Mtgiftrates or rulers according to Gods-ordinance
of AfagiftrAcybut mcer foadows or images ice on high with emp-
ty r,ames entitles only of Afagiftratesl
Peace. Mailer CWr** adds, Although the good of fouls 5$ the
proper or adequate object of \.\\^ fpir it nal officers of Chrift, and
the bodies and goods of the people, the proper or adequate ob-
jtftof t\\ecivil M<tgiftrAte$£t in ordcrtQi\\cgoodof their/0*/s»
he ought to procure fairitttAlhclpes,zi\&io prevent ffiritM.al
evils*
Truth. I reply, If he mean (as it is clear he doth) that the ci-
vil £3.aviftrAt* oi'^ljt to do this not only as a Ckriflijin by/p/'r/'- 0 . , .
& J ,.,-,, .,jjir c ' rr • Pretended
ttialmcanst, but as a civil Magfjtrate by force ct arjnts, It is ^ey ? rri0
not in order, butmonfrrous di former, for then he (the civil MA- diforder.
giftrtte} muft fit Judge (judicially and formally) in thoic ffiri-
tmilcaufes and cafes, which Matter Cotton grants are proper
and adequate ebjefts of \ht fpir it t*al officers which Chrtfk hath
appointed.
Peace. Yea, why may not(faith Matter CW/*«)the Mtgi firsts
life his power (fpiritually) in order to the good of bodies, as the
cffieers of Ckrift dehort from idler,cfs and intemperance of
meats and drinks ^rr.in order rq thejj^of/i*// ?
Truth. Tbefpiritftal officers in dehorting from thcfe evils o$
any other of that kind, interfere not, nor take cognizance cf that
which bclcrgs not to their fpiritttal court ; for holtriefs iii alt
manner cfcoxvtrfeticM is the circle wherein they ought to Ice all
'their J^/>/V#*//#^#.r to walk. If they^/'r;f#.t/ officers ("hould
cauic by fotce of armes ^ their people to walk juftly, temperately*
&c. as Mafter Cotton faith the c/v/7 Magtftrate in order to the
good of bodies ought to deal \&fpirit**l and /2?«/-matters , I
lay then the ^/ of the civil M*£i$T*i€ would begin to open
and
or-
20 1 The bloody Tenent yet more bloody.
to fee the horrible diforder and B*byl«nify confufton of
that which is here masked under the abuied name of or-
der*
Peat*. Matter CWf0»clofeth up this <• £4pf *r with verybitccr
cenfure* agaiaft the difcuffer.
Truth. The difcuflfer may well reply , that although fince the
flpoftacj he fees sot the vifible thrones and tribunals of Chrifl
jffus (according to his firft inftitution} erected , and althou°h
the civil Magtfty 'Ate hath not the power of Ckrijt in matters of
religion, yet they that flay the Lords fhcep arc not exempted from
Mjrtf""'** : For» if thc '/'"fas flay them cirporafytte L*rl
^at^ arnaec^ ^ C™H Magiftrtte with the /Wriof Ged to take
vengcaRce on them. In which refpe^ Ged hath crowned the fu-
prcant conn ofVarltamcnt with everlaftiflg honour, ia breaking
the jaws of the opprefling BiQiops, &c. Oh that fuch glorious
^nftice may not be blemiflfted, by erecting ia their ftead a more
refined) buty«t as cruel an EptfctpAcj.
2. If the offence be of zfptrittttl xtturt, is there no fyiritttal
•way <£ judging, except the church of Chrift be granted vifible
during Antichriffis Afofttcj ? Hath not Chrift Jefus givei
powtr to his two prophets (even all the Raigne of the £faft)
to fpcak fire , Revelttiens the 1 1 . to ftiut up heaven* to turn
the T»*tcrs into i/W, to fmite the <?^r^ with all manner of
pUgHes* and this untill the time of thc finifhing of their pre-
phecie or leftimony, when their o^^Jlanghters (hall prepare the
way for thc downfal of Antichrift and their own moft glorions
There was no Chapter 34 (which probably was Mafter
Cottins oyerfight, or the Printers} therefore I pafs to Chap-
ter 3 5.
CHAP.
The bloody Tienent yet more bloody. 103
Examination ofC H A P, X X XV.
Teacc.
HEre, whereas it was ia id , if it were the Magistrates duty or
office to punifli herettckj &c. then he is both a temporal
and Ecclefiaflical officers: Mafter Cotton anfwers, It follows
not : except the Afagiftrate were to punifh with Ecclefiaftical
cenfures, his punifhment is meerly civil) whether imprisonment*
baviftment, or death.
Truth. Ireply,fuft, \hcftattites d the Enc!ifh nation, and
the oath of fuj>remacy,hwe proved the Kings and Qtteexsof
England heads and governors of the church of England : And if , .
to be an header governor^ not an 0/7^*, letMafter C^fo» fc
againerequefted to ponder the inftaiicc given, which hepaffethby
in filence^deny it ingenuoiifty he cannot, and to juftifie it I hope his
light from heaven will not iuflfer him, although yet he would faine
cxcufe it, by laying, they punifh only with civil punishment, im-
prifonmext> banifhment or death. Therefore,
a. Here lies the myftery of iniquity, and the Hal el and confti~
fan of it, that either according to fopjfo Tencnis the kings of the
earth muft give their power to the be aft, and enflave themfelves
imder the name and vizard of i\\z fecular power to be the Popes
executioners, or according to Vroteftant Tenexts , to wit, that
Kings and Governonrs be heads of the church and yet
be furnifhed with no Chttrch-fower nor fpirituatl cen-
fures.
Peace. It would be thought fome myftical and monftrws
thing, that £"/'#£/ and Governors fhould be obliged to a6t in */-
' vi/ fadicature , and yet be furnifhed with no civil power,
but ought to punifli onely with fpirituatt or Church-cen-
fares.
Truth, The blinde and the lame mans robbing the Orchard is
here verified. The Minitter(though a blindeguide) he is the feer, but
wanting legs and ftrength of civil power, he is carried upon the ci-
Vil Magiftrates {houlders,whofe blindnefs the fubtk Clergy abufeth,
&c. but both together; rob the Orchard of the moft high and furc-
avenging God.
Truth.
1 04 The bloody Tenent jet more bloody.
Truth. I conceive it m-c, tktthe Kings wA Governors of the
The crc'd Alt- national church of Jfrmel had a nortioxal power • and had the
te no {pi- Kord Jefut been pkaled to haveco itiniied n^tiofiAlchurskcs, chc
#i LiKgs and governors of fuch/F***/ might well (as they of Ifrael
iff*- wercj haye%een boch Temporal and Ecctcfajlicattfjicer,.
"Peace. But; now the Lord Jefus abolishing that nattontlftate ,
and militating and appointing his warffiifperf and followers to be
. the Ifrae I ef God, the holy #<f?/*#and proper Antitjfs of the
former ffrael ; it fcctns moR Knckrifli^n, that ekher the w/7r^or
t! e title (hould rem.iine, whether with open or a masked face or
vizard.
Truth. Therefore as it plea fed Gad In wonderful tvifdwe and
inconceiveable depths of councel for a while to continue a national
church nat tonal ew en ant &c. and to take them away as unluf-
ficient, beggarly, and weak, either for the further advancement of
his own glorjyOi: falvationQt men: ib hath lie taken away the
adminiftration thereof by carnal wedpoxs armesQ^ flzfo &c. In
ftead ot fire and fivordt and floning the eppefit-es in itead of im-
aKifkmtnt death, he iiath appointed exhsrta^tons,
, denunciations, excommunications, and together
g'5padent waiting, if God peradventure will giyc sc-
Laftly, If thccivit Afagtflrats m.rft impttibn and baniQi, and
put to death in fytr it nal cafes • and the civil JMagiftrate , is but
. , a Mini ft cr or leivant of the people (and.ibof.GW) and -if, the
* l people make the /4jp/j and give the Magistrate his c&mmt(Jio*
and power; doth it hot follow by this doctrine, that the people of
the nations of the world z^e fundament ally and ojtginaily both
Tet&poralzb&Ecclep'tftivAl'} And then what is become of the
foundation* of the Chriftian faith ? And alfo aie not hereby tl e
peopic and nations of the wor/d/ (whatever care be had to the con-
trary to reftraine) incouraged, according to their feveral confci-
ences, I fay encouraged and hardened in their bloody wans, im»
, ba»i(kivgs, and putting to death for cauic of confci-
ence
Peace. Whereas it was faid to \>9 Babel or confufiox, for the
ckttrch to punifh the offences of fuch as are not within its jttrtf-
diftion vJtinfpiritual cenfurcs, or the^iv/7 ftatejpiritjt.il of-
faces
The blo&dy Tenent yet more bloody. 105
fences with corporal or temporal weapons , Mailer Cotton an--
iwer-s, No c&ttfttfioK') for fo Paul directs the church of £<?•
Truth. Thatvefy Parenthefis which Mafter Ciiton
cthat, cakes away his anfwer. For as it would be confufton for
the church to ccniuve fuch matters* and of fuch perfons as belong
not to the church : So is it Cdrfttfion for they^fer to pimiflv fpirt- All Cmnm-
tttal offenders, for they are not v\ithin fafphear of a civil jurif- weals that ever
dittioK. The body or Commonweal is meerlyrw/, the i^f^^ *?
fir ate or bead is* civil head> and each member \* a civil mem-
her : and to far forth as any of this civil body are fpiritual, or aft
ipiritualiy, they and their aftions fall under a fpirttual cagni- '
z,axce and judicature. ly civil.
Peace. The reafon (iaith Mafter Cotton) is the fame, for there
be offences which tend to provoke vorAth againfl' d\z civil ftate,
Ez,r<t 7. Why fhotild there be wrath againft the kixg or his
fons?
Truth. This reafon 'indeed Mafter Cotton often inculcates and
beatcs upon it, that the V Agon kings, cf Ptrjim were of his mind : The Decrees of
I believe Mafter Cot-ton out of a *?4/ to .6*4, but the g*ifai*p «£*»
^/W/outofaflaviai^r^r, which never prevailed fo far (thatl^
i A r\ u • i 1-11 r i • Godo
know of) as to bring them to a kindly repent <wcett their own cicred.
idolatries, or a true /(?^^ to the CW of 7/>4^ / or his people.
Peace* However your former anfwer is to me fttfficient ; to
wit, that thoufands of famous Towns, Cities and Kingd&mes
have flourifhed in peace wd tranquillity for many ages and gene-
rations, where Qcd hath had no houfe, and not only where it
was by the civil ft ate neglected Jbut alfo wholly perfecuted.
Truth. In the time appointed and fallripenefs of their fins*
the vengeance of God (a fter patience many generations abufed)
hath lurely and fearefully vifited, yet in the interim, it is clear it is
no ground of anecefitcy of preient punifhing of falfe tyorfoippcrs
and idolaters , leaft piefent wrath fall upon the King or his
Peace. Now whereas it was faid an intollerable tttrtheb laid
u?wke M«giflrates back, together with thecaie of the C^
MoxweaUobe charged alfo with the fyiritmtl, Sec. Mafter Cot* upon th
ten anlwers, . i . That the Mtgiftrate ought to feck out meanes flrates bac
P of
1 06 'The bloody Tenent y€t more bloody.
of grace for the people, 2 . To remove idolatry and idolatrottt
Teachers. 3. I c is commonly added, that he ought to preferye
the church pure by reformation.
Truth. I reply, This iwJ^charged upon the kjings, governors,
and Magtftratcs in the w*r/^, makes the weight of their care
and charge far greater* then ever was the charge ofthe k*ngs of/f-
rael and Judah, For their people were miraculoufly brought into
covenant with God, to their hands, like a bridges houfe> or (hip
ready built; and needed only keeping up in reparation : yea an
heavier/**^; then either their or our fathers were able to bear,
confidering all the ieveral different confetences, religions , and
worfhips of all mankind naturally> and the many different opinions,
faftions> and/*#/, which daily do ariic , and that conicien-
tioufly and zcaloufly unto death : All thefe mutt by Mafter
Cottons doftrine ) lie before the bar > befide all civil
cafes, &c.
Peace. Tis memorable that Paul himfclf, that had the care of
all the churches, would not be intangled with civil affaire s, fur-
ther then his own nccejfittes did call for ; and fometirnes the ne-
ceflitics of his communions : but this yoak put upon the necks
of Magiftratesy is as full of temporal as f piritual care : And
as it is impoflible for them to bear, So the Lord in his holy
fcafon, may plexfe to teach them (as he hath taught fome already
through his grace) to lay that fpiritual Burthen upon the
fijoulders of their only King of Saints Chrifl Jefus, to whom the
fufream power and care of fouls and churches doth alone
belong.
Whereas it was further faid, that the Mtgiflrate is tocherifh,
and to cleave unto the Saints, and to defend them from civil v io-
lence, but the Jpiritxa/ arc of them belongs to fpiritual officers
appointed by Chrift Jefus to that end>Mafter Cotton replies ,this is
but a preteace, becauie the difcuffer acknowledged no churehe*
f*s> yet this is far from a pretence, becauie the inftitution of any
flat f government, erdcr,&c, isonethiflg> and the tdwiniftra-
199*
The bloody Tenent ye t more bloody. 107
t ion and execution, which may be interrupted and eclipied, is a-
nother.
peaee. Indeed leremy could not rightly have been judged a
pretender, when he mourned for, and lamented the defolatious ^ A time when no
theterxple, trie/Is, elders* altar, fieri ficc&c. and neither he vifible Ckurch
nor Daniel, nor any of Gods prophets or fcrvants* could (during of God in the
the time of the deflation and captivity) acknowledge either tern- ^ffaJe, and
pie, or altar, or facrifcc right, extaat upon the face of the
earth.
Truth. He that faith the San (Chrift Jcfus) is not to be feea
in our Horizon or Hemifphere, in his ablence, or when he fuffers
an Eeltpfe, cannot be laid to deny that the Lord Jefxs his holy
ordinances ought to be vifble in the worfhip and fervtce of God :
Although the difcuffer be not fatisfied in the period of the times*
and the manner of his glorious appearing, yet his foul uprightly
defires to fee and adore, and to be thankful to Matter Cotton, yea
to the leaft of the difciples of Chrift Jeftts* for any coal ovfparke
of true light, amongft fo many falfeandpretcndedrW/^ and
candlefticks, pretending the glorious name of the Lord Jefus
Chrift.
Peace. Next, Mafter Cotton demands what feafon can be gi-
ven, why the Magiftratc ought to break the teeth of lyovs (ought
to fupprefs fuch as offer civil vitlexci) and not of the Wolves,
that make havock of their fouls, who are more mifvhievous then
the lyon, as the Pope of Rome, then the Pagan Emperors ? He
wonders the difcufler fboaldrtavor tbtPope more then the Emper-
cttr, except it be that he fymboMzeth rather with A
Truth. Iniiay here fuffice to fay two things (not to repeat o-
Firft, The civil ftate and Magiftr^s are meerly and
h civil ; and therefore cannot reach (without thetranfgrefling the
bounds of civ ility) to judge in matter sfpir itttal, which are of a-
notherftbere and nature then civility is : Now it is moft juft and
proper, that if any member of & civil bodybz oppreft, the body
ftiould relieve it : As alfo it is juft and proper, that the fpirituall
ft ate or body fliould relieve the ibul of a»y in that fpiritual combi-
nation oppieflcd.
P 2 There-
1 08 Tht bloody Ttnent yet wore bfaody.
Therefore (Secondly) forJpirititAl and religions oppreflions,
tjie \(ing otkjugs Chrifl leftts rmh fufficient providedly in his ipt-
ritual kingdom* : therefore (Atts 20) Paul gives the charge a-
* gamft thoie fpirit»Al Wives to the */<fcr/ of the cAwr^ at
, and not to civil Magi ftrttes of the r/Vj, which P**/fliould
have done (notvvithfhnding they were Korjfyippe rs of Diana} if it
had been /7^/> duty to have broke the ?m& of thole fpirituall
rfcr. It is (indeed) one thing to prohibke the Pope, &e pre»
The ditty of ci- ?at eSy c^c yr*i0fo*&*ft the Independents, or any from forcing
vilfwerw any ^n the matters of their refpe&ive coufcicnces> and accordingly
matters of Re- to take the /*0rd from fuch mens hands, or (as their executi-
tigw* oners) to refute to ufe it for them : It is another thing to Icaye them
freely to their own confcitxcesy to defend themfelves as well as they
can, by the two-edged fword of the jpirit> which is the^^r^of
Gsd> which all the feveral lores of pretenders fay they ha ye re-
ceived from lefus Chrifl.
Truth. The renowned ParliamtMt of England hath juftly
deferved a c rswn of honour to all foftrrttytfte breaking \kzteeth
The changing of of the opprfjfixg Bijhops and their courts • but to wring the fword
persecutors is out of the hands of a ftbffriffiesi and to luffcr it (willingly) to be
metbin&the a- yvrung out of their own hands, by many thouiand PrejtyteriA»ft
Miflt&gofper- Dr jn^endat9ts^ what is it but to change one W/r o; honfe*
another, or in Itcad of w, to let loofe the Dens of thou-
fands?
Peace. But why ChouH3M.after Cotton insinuate the difeufcr
to glance a more obfequicus eye upon the Pope, then upon the
Emperor ?
Truth. I fear Matter Cotton would create fome evil opinion in
^ heart of the civil Mtgtftrate, that the dilcufTcris (as the
rbe perfautinff- bboty fens told Pifati) no friend to C&f*r : whereas upon a due
cteargy no 'w- fearcfe it will be f«und clear as the light, that it isimpoflible that
dial friends to any that lubfchbe ex animo to the bloody Tenent ot perlccution,
' CSM (ex **imo) be a friend to Magistracy. The reafon is, all
perfectttors, whether yriefts or people^ care onely for fuch Ma-
giftrates as fuite the e»d, the great bloody end of perfection, of
whoiia they eitker hope to borrow the fword, or whom they hope
tomake their executiiHcrs. Their very principles ^alib (fP*P*ft'
and
The bloody T event yet More bloody. t op
and Prottftant} lead chem neceflfarily todifpofc and kill their he-
retted, dp* ft ate bltfyheming Magiftrttes.
Peace. But why ihould Matfer t>ffw irfinunte any affeftioa
in the dttcuffer Co that Tyrant of all earthly Tyrants t the
Pope ?
Truth* To my knowledge Mailer Cottw and others have
thought the ditcufler too zealous againftthe bloody beaft\ yea,
and who knows not this to be the ground of fo much forrowful
difference between Mafter Coiten and the difcufTer, to wit, that
the difcuffer grounds his lepa ration frcm their churches upon their
not federating from that man of fin ? For Old England having Neither o'ld
compelled all tockttrcb, compel'd the Vapifts, and the Pope him- nof NCTV Eng-
felf in them : The daughter New Enq-ltnd, fepara ring from her la?ldft*te-
i ^ t i T' i i ' • j j^-r chinches lctia.i
mother in Old England, yet mawtames and praCtites communion rntefrom the
with the Parifhes in Old. Who fees not then, buc by the links of Pope.
this ntjfttcat chains, New EttgUud Churches are ftillfaftned to
the Pope himfelf ?
Peace. Mafter Cottcvs third reply is this, that it is "not like that
fuch Chriftians will be faithful to their prtnfe, who grow falle and Ma(lcr c&.im
didoyal to their God, and therefore confequently the civil Magi- and ^llarmne
fir Ate muft ice that the church degenerate and spoftate not, at &U one, for the
leaft fo far as to provoke Chrift to depart from, them. ' d*P$**> ^ereti-
Truth. Thi? is indeed the down right moft bloody and Popijh "*&*•*>**•
*Tenent of ferfecHtwg the degenerate^ heretical and sipoftatt
people: ofdepofing, yea and killing JipoftatiGAl and heretical
ncec and r filers.
The truth is, the great Gods of this world are God-beRj God-
Ace, God-wealth^ God.honotir> Gcd-ylefifart &c. Thele Gods
muft net be blafphemed, that is, evil (poke of, no not provoked>e^- The $*ds of this
The feivants of the living Ged being true to their Lord and Ma- ltfo>:ld.
fter,\]aveQppo&dh\sg/orj>grcatnefs,hoxottr.&c. tothefe Gods-,
and to fuch religions t wtrfiips , andtfervjces, as commonly
arc made but as* niask^ or vaile, or covering of thefe Gods.
Peace. I have long been latisfied, that hence proceeds the mad
cry of every Demetrius and craft s-Mafter of falfe Vporfttp in
thewor/^, Great is our Diana ?cc. Thefe men blaipheme our
goddefs, diftuifee our City\ They arc falfe to our Gcds> how will
they be true to us ?
Hence
1 1 o The bloody Tevevt yet more bloody.
Hence that bloody A& of Parliament in Henry the fifth his
The LcYd Cob- daycs made purpolcly agakift that true few ant and witnefs of
SSSSf?.^ On thoie points of ar//M»/f; which he knew) and other
*% y. ^ iervants of <W with him, the Lord Cobham^ concluding Lottardj
not only to be hcrejic, (that is, indeed true Chriflianitfy but alfo
The be ft of our treaf&t* againft the Kings per fan : whence it followed, that theie
late sijbops, as poor Lollards (i\^fervants of the moft high G$£) were not oa-
$i(boj> Halt Iy to be burnt as hereticks. but hanged as traitors.
rT *?&*"* Truth. Accordingly it pleafed God to honour that aobie Lord
kicks' and 'Tyai- ^°^am^ koth with hanging and burning, as an heretic]^ againft
tpfsa.ll one. fa church, as a traitor againft the king '• And hence thole divel-
ifh acculations and bloody huntings of the poor iervants of God\\\
the reign of Franci* the fecond in Parit^ bccauiedt was faid, that
their meetings wero to coufuic and a6l againft the life of the
king.
Peace. If this Be the touchflove of all obedience , will it not be
the cut-throat of all civil relations, unions and covenants be-
c'wil fociety tween Priaces and people, and between the people and people ?
pluck1 fy fytte For may not Mafter Cofton^o fay, he will not be a faithful fer-
vant> nor (he a faithful wife, nor he a faithful husband^^Q grow
falfe and difloyal to their God ? And indeed what doth this, yea,
what hath this truly-ranting doctrine (that plucks up all relations)
wrought but confufioa and combuftion all the world over ?
Truth. Conccrfiingfaitkfttluefs, it is moft true, ttytgt#t**ff
is profitable for all things, *\\efl*tes, all relations : yet there is
a civtlfaithfulnefsy obedience, hone fly y chafiitj, &c. even a-
civil henefty mongft iuch as own not God nor Chrifl : elfe Abraham and Ifaac
may (land with ^eak foolifhly to make leagues with ungodly Princes. Beiides,the
difconefty a- whole Scripture commands a continuaice in all Relations of go-
^cbfift fn mat- ™Ynme*lt^inArriAge>fer'V*ce> notwithftanding that the ^r^f^of
ters of Religion. Chrifl had appeared to fomc, and the reft (it may be an husband;
a wife, a Magiflrate^ a Afafler, a ftrvant} were falfc and dif-
loyal ki their leveral kinds andwayes unto(j^>or wholly igno-
rant of him. '
4. Grant people and Princes to be like Mian, Deflate from
the true iervice of Godt and confequently to grow left faithful in
their places and rcfpe&ivefervices, yet what ground is there, from
rifl J<f*s,utw this ground of their Aye
The bloody Tettentyet more bloody. 1 1
_ ' - • .. i . . ,- -- __ - I.'
ftacie, to proiecute them, as Matter Cotton iaith, The civil Ma-
gtftrate muft keep the church from Apoftattz*ing to, as co caule
*Chri$ to depart from them.
5. Can thefword of ft eel or arms of flefh make men faithful
or loyal to Ged ? Or careth God for the outward Loyalty or
faithftillnefs , when the inward- man is //r//* and tr cache-
Of is there not more danger (in all matters of truft in this
world*) from an hyyocrttc, a diffembler, a turncoat in his r<?//£/- faitblefi then a.
0» (from the /<?*r o\ favour of men) then from a refolved J<rw,refohed fev>>
Turk* or P*f//? > who holds firme unto his principles^ c.
Or laftly, if one Magiftrate^ King or Parliament call this or
that herefie,*poftacie£tc. and make men fay la will not a ftronger
jMagtfcraie>'K.ingJParU(iment<> Army (that is;a ftronger ^rw,or
longer and more pioiperous /jrW) call that herefie and 4pofta&e
Truth and Christianity, and make men call it fo ? and do not all c^awe their
, awe their
experiences, and our own moft lamentable, ia the changes of ou r names to triahy
English Religions, confirrne this ? '»* cbrifieou-
6. Laftly, As carnal policy ever fa Is into the pit, it digs and ^5&c*
trips up its own heels, Ib I (hall end this pAjfdgc with two para-
doxes, and yet (dearp^c^) thouand I have found them molt la-
mentably true in all ages.
Peace. God delights to befool the nvtfe and high in their own
conceit with paradoxes, even Inch as the wiidome of this world
thinks madnefs : but I attend to hear them.
"Truth. Firft then, The draining of mens dnfciences by civil ir^° kn^TVs not
fewer, is fo far frcm making men fiithful to God or mm, that it is ^7;7' . thc ma?9
the ready way to render a man falie to both : my ground is this : ^
• t J / • /I 1 i"H^ i* « < r ctlt TIC m CAffl*-
stvd and corporal punifhment do ulually caule men to play Abridge, brought
hypocrite^ and diflemble in their Reltgisn* to turn and return it wto a pro-
with the tide, as 'nKexperie nee in the nat ions of the world doth verb, to wit, to
teftifienow.
This binding and reminding of confidence, contrary or without
its own per fa> a ft on, fo weakens and defiles it, that it (as all other
faculties) lofeth its ftrength, and the very nature of a common ho-
ncft confcience : Hence it is, that even our own hiftories teftifie,that
where the c ivilfa ord> and carnal power, hath made a change up-
cn the confidences of men , thofc confciwcet have beea given up,
ill The bloody Tenent jet mere bloedy.
>nly to fpirituril, but eren to corporal filth ins ft > and bloody,
mad oppreffing each other > as IB tl c Mori** bloody
not o
$nd
times
Indeed no people fo inforced as the Potp'tfts and the MA-
t*. and no people more filthy in foul and bod', and no
people in the world rru&re bUodj nnd ^erfecttttHg : but i iiften fcr
y 3ur fccond paradox.
Truth. Secondly, 'This. ¥enent of the Magi ft rates keeping
the church from Ap»ft&tiz,tnvt by pra»fti£ng civil force upon the
ct&fc'tw** of men, is io'far from preferring Religion pure, that it
is a mighty R»fmMfk, or $*KMV*d* to keep out all true Religii
an yea and all £0d/j Magiftrttss for ever coming into the
World.
Peace. Donbtlefs this will feern a hard riddle, yet I prefume
no: tec hard for the fir gers of time aau truth to unty , acd rend' r
eafie.
Truth. Thus I unty it : If the ffi'vi/ Magistrate muft'kef-p
the church pure, then all the -people of the Cities, Nations , and
kjvgdomes of the world mini do the fame much more, for primari-
ly and fundamentally they are the civil MagiftrM e : Now the
world (lakh John) lyeth or is (icuatcd in wi&kednefs^ and conic-
quently according to its dil portion endures not ' the light of CljYift't
nor his golden cAttdlcftick^ the true Church, noreaiily chooleth a
uueCbrtftiaitto be her officers Aftgiftrttc, for flic accounts
iuchfalieto hex Gods and Religion, and fufpe^s their faithful-
nefs &e.
Peace. Hence indeed is i: (as I now conceive) that fo rarely this
TW/rt'admltceth or not long continueth a true lervant of God in any
place ottruft nnd credit, except fomc extraordinaty hand of God-
over-power, or elie his fervants by fome bale fl-mires of Flat"
•tery or worldly coHtpliavce * afcend the chaire of Civil*
power.
But (to proceed) la ich Mafter Cotton, " It was the duty ofje-
" hofaphat.Hez,ekjak &c. to reduce the people of Ifracl from
" their backiltdings, becaufe they were an holy people, and is it not
55 the duty of godly Princes to reduce their bickfliding Churches to
'! thsir primitive purity ? It is- true (faith he) Dwid and Solowo*
f> were types of Chrtft, ..but fo were not the other Kings of Ifrael
"and
The bloody (event yet more bleed 'y.
"and Jttdah, who were the one (the kings of Ifr^l) all Apo-
*' ftates, and the other (the kiags of Jttd*h} many of them Apo-
"{tatefromCrTrill : And Secondly. If they were (faith he) all
" types of ChriO, 'yet Chrift being the Antitype, ChrUi hath aboli-
" ih ed them all, and ib it were facriledge or Antichnftian ulut-
" pation for any king to be let over Chilians : Or if th?ywere
" types of Chrift in refpe&^f -cheir kingly office over the Church
*• alone was it^y-pical in $ol*mon to put Joab a murtheret to death,
"or Adonijah a traitor? and Ibconlequently unlawful for Chri-
"ttian Princes to put murtherers and tra;tors to death ? Further,
3t faith he, What thoie kings might do in type. Chrift Jefus mighc
" nauch more do in his own perfon, a-s the Antiiype : but he put no
" man to death in his own perion,and therefore they were not types
" but fcrvants of Chriit, and paterns and examples to Chnftian Ma-«
" giftrates, yea* j*hAb> who fbouU have put Benkttdad to death
*' for his blafptemy.
Truth. I underftand thofe kjugs of Jfrael and Jttd^, untiil HOV> tie l$ngs
-theic cutting oft or excommunicating out of the land of Canaan, of ifrael and
to be yet vifitt* mewters of the church of lfr#l and Judah, JM ^e
and as ^ c^ Jfr«l and Judah types of Chrifl > TAfSff ^
^ 1 • 1 • x* *> • s* vf (jfJlf'tv l\i
fw, partly m his own pcrfg*, who did that ( being the true -fp?** come.
tnal king of Ifirag!) which they did or fhould have done, in that
typical«^r/>^/^«r^orland of Ifrael, and (2) partly in the
cffictrj of his kj ugly paver and government of his church which
cfficers and church falling away, untiil an abfolute cutting off,
are. the Antilles (in reipe& of vifible government) pf thole for-
mer kings of //r^/apd Judah,
Peace. Can it be imagined that thofe wicked King?, fe-
roboair^ Paafka, Ak«b &c. were figures >c$-Ckrifi Jefus ?
Truth. MaBer Cotton himlelf grants David and Solomon ty^es
cf Chrtft fffus, and yet, how abominable and Rioisftrous Ibme of
their practices ? we muft therefore diftinguifh between their perfons,
As kings of //r/i*/(CW.f Church and people )doubtiefs they were
the figure s of (the X^Ijraei}Chrift leftuiyt* it is ptobabiethac
the land of C^«^^»5with the officers and governors thereof, before
CM 'ft "roc, wasbutafigmeofthe^/Wr^//^^ or Chrift tan
9$ccrs,gwcr*ors;&*dmintftrationt therof good
and
1 1
The bloody Tenentyet more bloody.
evil .• Although the applying of the times and per fins each to o-
Tbe types of the ther rcquires a more then ordinary guidance of the finger or holy
l at . . ^
, c
Peace. I remember that fome of eminent note for
Cyrus called *K&godlinefs have not (luck to affirme, that the Gentile Prince
cbrifty a frjffe Cyrus as he was called Gods ferv<AMt> aminted , or Chrift {ifa.
tf Chrift. ' 44) I &V' that he in a reipeft, as a rfftorer of Gods people was a
figure of Chrift lefus.
Truth. It is nor improbable, but that the mofr, holy and only
ivife (whole works are known unto himfelf from the beginning of
the world) did by fuch famous instruments of mercy to the literal
levfy type out Chrift lefts and his heavenly inftruments,
mercy and goodncis to the myftical and fyiritual, Chrift tart
ExaminAtion ofC HAP. X X X V I, and X X X V 1 1.
Peace.
IN thefe paffages Mafter Cot ten firft queftions ( haying not his
copy by him ) the truth of fome cxprefliots p-riated as his.
Truth. It is at hand for Mafter Cotton or any to fee that cipy
which he gave forth and corrected in fome places with his own
hand, and every word verbatim here publifhcd.
l. To the anfvcr it felf, or reproof of the Lord lefu* gtven to
his difciflcs for their bloo&y and rafti zeal defirmg fire to come
down from heaven, tfr.we both agrce.that Chrifts rebuking of his
Mfciplcs did not hinder the Minifters of the Gofyelham proceed-
ing in a Church-way &c. 2. That falfe tyerfeeution in a church"
way is as odious and dreadful kferfecHtiex^ as any frifecution .EL
z court of civil juft ice > as allothat this is not the point intended,
though it be reckoned up with the reft.
Peace. I marvel at that which follows, where Matter Cone*
faith, that it never fell from his pen in any writing of his,t//'*,. that
it is lawful for * civil Magiftrate to inflict corporal funi foment
upon fuch as ate contrary indeed in matters of Reltgion : and
.therefore he paflfcth by the difcuffcrs reafons as which might well
have been fpared, bthrg brought but againii a (hade* of his own
Trutk.
The bloody Tenent yet more bloody. 115
Truth. I am not able to imagine what Mafte-r Cotton meanes
by iuch as arc contrary minded, againlt whom he will not (in this
Chapter)maintaine znycorforalpunijhment to be infilled. when in
ib many of his writings, and throughout his whole book^ hemain-
t aines corporal yttHifljment and that to death it felt in many cafes,
againllthe idolatrous, the bldfphcntous> the heretical, the iedu-
c'mg, yea the degenerate and .dpoftate.
Peace. Love bids us take this pafcigc as a pang of relu&ancy g ~
(in his other wife-holy and peaceable breaft) againft fuch ^ofy
bloody Tenents.
But what fay you to the paflage about the fecondbeaft, bring-
ing fire from heavtn> (Rev. 13.) This was no wonder (faith
Matter Cott+*)-fot Conftantine had done the like before to here-
tic1(s, the Arrian Bifhops againft the Orthodox Saints. Alfo,it is
related as a different matter from the former (verf. I $.) that he
had power to cauie, that as many as would not worfhip the image
of the beaft fhould be killed. Aad this fire comes not down upon
the Saint s> but the earth.
Truth. Mafter Cotton I think knows that the difcuffer is not
alone in this interpretation • If he propole any other more iuitablc
to Chrift Jeffts, I hope the difcuffer dcfires thankfully ,to embrace
it. But this fire being not literal, b\\tmyftical, in imitation of
the true prophet Elijah, and alib as the true witnejfes caufe fiery
judgements defcend from heaven upon the enemies of the truth:
{Q the falie nvitnejfes czufefire to delcend againft the faithful • and
fare it is (as the difcufTer related) that the Pepijb Bifheps in Franee,
and England and other places have ever conftantly cryed out, that
thejufj#4ge?*fnttot Gtd are brought down by them upon the
kercticks, which is no fmal wonder that the beans of the/2>»/ of
men fhould be fo hardened againft the light of truth in truths
•wttneffes, notwithstanding the a&s of Conflantine and the Arria*
Bifliops long before.
Peace. But this fire (faith Mafter Cotton) comes down from
heaven upon the earth.
Truth. True, but it may well imply no more, then in the open
View and/^tf of all men in this world.
And laftly (faith he) itisfaid, that hccaufeththatas
many
1 1 6 The bloody fenent jet mere Moody
as rmny as would not wor(bif the Image o
be killed, which is a different dFs&
Truth. B-euife it c -nies from a diff -rent r*#/*» with ,
not to the firfl Beafl himielf, but only to his pi&urc or imntre.. and
implies, that J?*>7 judgement* d.Lend rut onely upon inch as re-
fate to worfliip the//-/ or Iccond ^^j?, buc che very pifture of the
likewiie.
M
Examination of C H A P. X X X V 1 1 1.
Peace.
After Cotton here firft obierving the difcuiTers agreement
with him that this infrruition (2 Tim. 2.) to be meek
and patient to all men, is properly directive to the Minifters of the
Cofpel, he concludes that therefore hitherto his anfvver was not per-
plexcand ravelled.
Truth. Many plaine threads may be drawn forth of a perplext
and ravelled ftring, as it ieemes to me the many particulars of
different natures here wrapr up together were.
Peace. Yea, but he leems to difown thole words [ unconverted
Chriflians in Crete") and more then once in the Chapter toucheth
the dilcuffcrs credit,^ e.
Truth. Iknowt^edifcufTerdefiresunfainedly (wich the Lords
ajfiftance)vz.t\\wto&\z a thouiand deaths, then willingly to im-
peach the Icaft of holy or civil truths ; and therefore affirmeth in
M Triith,bca- this cafe that at his pleafure the copy ( not which he received from
venly,moral,ci- Matter Cotton for there never pa (Ted fuch writings between them as
vj/3&c. frcci- Mafter Cotton often affirmcth,buc) which he received from another,
with the correction of Matter Cottons own hand to it, (hall be
ready for hirnielf or any to view.
Peace. However, Matter Cotton maintaining the tearrns of #«-
converted converts from ler. 3.1 o. {ludah turned unto me, but
not with "all her heart, but fainedly : ) fo Judas. Anamat , and
Sapphira Balaam, the Nieolaitans, le^atelm Thyatira, as al-
fo the children of believing parents born in the Church;, who
though holy, yet cannot be conceived to be truely holy.
Truth. Were the qutftton about hypocrites, counterfeits and
Traj-
Tbt bloody 'Tenentyet more bloody*
trayters in .the chvrfb and kingdome of Chrift, thefe words
nv.°ht 1 ere rightly be alleadged ; but Matter Cottons words beiog
t\\z(c(twconvertedChriftians in Crete whom lit us as an Evan-
£*///wastQieek and to convert] I conceive thztUafarCotton
will not affirm that the office of an Evangelift was to leek to
convert the church (though poiTibly an hypocrtte may be turned
from his hypocripc by aa JLiiatogtlift or private man in the
church.}
2. He makes in the very words a diftinttion between thefe ; »»-
convened C£r//? /'*«/, and thole Isvos and Gentiles in the Church,
who (laicn he) though carnal* yet vvere not convinced of the en or
of their way.
And to conclude this Chapter, thedifcufifer readily with thanks
acknowledged Miifter Cottons words, that it is noc probable that
Ttmothj was now ar Ephefas, and that the fttbfcriptien added
to the lecond Epiftle of Ttmothy in the English translations juft-
ly to be fu fpe&ed.
Examination of C H A P. XXXIX.
Peace.
M After Cotton here argues, That if the Magiftrate be a Pro* Many ex(tUmt
phety andcppofed in his dottrtne, he ought (from this Ma&faates of
Scripture, 2]T*>w.2.) meekly to bear the oppofition> waiting if God ^ Parliament 3
peradventure will give repentance • yet withal by the way he ob- °^^e CoiffKef>
ierveth > that if the Magistrate be a prophet, he may do fome Ifacif^oftbc
things as a Magi fir ate , which he may not do as a Pro- country* we al-
phet. fo excellent pro-
Truth* Of this no queftion? but what is this to a coercive fhets fff 'mef~
Magi ft trial power in fpiritttal things , which is the qttc- Pret*™°fs™f-
fl-ffx ) in-i'e^& yet may
2. Since that Mafter Cotton acknowledgeth that Magiflrates but a fpintual
may be prephets, and that divers Magiflrates of Ney Engltfh fofffd ™ f/ri'l~
churches have fpoken as prophets ( eminently able in their tuds'
churches} what (hould be the realbn (I ask by the way) that M*&&-
their Churches hear no more of ftch their fropheticatt ^2
giftsxbut that their talent's wrapt up?err. S2
^ * (^//frf w/7*
Pttce.
i 1 8 The bloody lenwt yet more bloody.
Peace. Of this lee their confidences give account to Jefus
Chrift, whom they call the King of their churches, and the foun-
tAtne of iiich heavenly abilities : But to proceed, Mafter Cotton
grants that Magiftrates ought to bear in the church oppofitient
againtt their prophecy ings > but not continued oppofings norf fedu-
Truth. What is then the waiting here commanded, until God
peradventure will give repent<tncct
Peace. It is true (faith Matfcr Cotton} it is not in the power of
mew to give repentttncebut God alone : Neither is it in mans power
(iaith he) to give repentance tofcandatous pedbns againft the ci-
vil ftatc; and yet the difcuffer acknowledged that the civil Ma-
giftrate ought to punifli thefe.
Truth. It is not the Magtftrates work and office in the civil
More confi- ft-*tc,to convert the heart in true repentance unto God a nd Chrifl :
dence com- The civil ft ate refpe£teth conformity and obedience to civilians,
Monlyput'mtbe though indeed the works and office of the Minifters of Chrip
civil fwfffd *erHS a re commonly laid upon the Martftrates fhculdcrs , and
then the fpri'itu- l.J L *'ri L »^- -a. *-ff*L -a. Z r
fl they pretending thcmiclvcs the Aitmfters of Chrtjt jeftu, armed
with the two-edged fword of the Spirit tfGod (the Word of God)
d o commonly flye unto and put more confidence in the fword of
flee I in the hand of their civil Miniflers , the Magi-
ft rates.
Peace. The (word of fteel hath done wonderful things through-
out the whole world in matters of Religion , and woful and
, wonderful (as was formerly obferved) hath Religious changes
n fx- been in the Englifh nation, and that by the power of the */-
fed by tkeje of vilfword, backward and forward, and that in the fpace of a few
, bmnot yeers, in the reigne of four or five Princes : But this ( faith
Mafter Cotton) is no more then befell the church .of ludah
in the dayes of Aha*, , Hcz>eki*h, M*n*feh, and Jo-
.
Truth. England* changes will be found upon examination in-
compar^bly^4^r, and wrought in the eighth part of the time
that the changes of i^ church of ludah were. And yet this
infttnec will not infringe that the civtl fword of the Magiftrate,
in a national im/iis ordinarily able to turn about a Nation to and
a*ame,-toandfromafr#f&of Gtd, \***tional typocrijie, and
therefore
The bloody Tenent yet more bloody.
therefore raott wifely hath the moft holy and only wile, by the cnoit
p licit or implicit
// or din the mouths of his true meffenger$> might alone be bran
diflied and magnified.
\. Peace. Mafter C^/<?«concIudeth this Chipt^r ^yith the obfer-
vation, that the revolt of England againe to Papery wanteth
,
Truth. He that loves Chrift leftts in fincerity, cannot but: long,
that C£r*/? lefus would ipeedily be pleafed with the breath of hi*
mouth to confiime that man of fin .- But yet that worthy k'rvanc c£ receive the
God (accord ing to his confcience)}A&w Archer,doth not barely Pap;
propofe his opinion, but alib his Seripture-grounds, whicn I b>
lieve, compared with all former experiences) will ieem to be of
great and weighty confiderAtion , and call all that wait for
Chrift lefns to beg his Spirit deeply to weigh and ponder
them.
ExAminAtion of C H A P. XL.
Petce.
TO the feveral allegations concerning the wofal/lwerj of al 1
cppojites of Chrift leftu , and the mighty power of free
grace, only able to releafe them ; Mafter Cotton replies, So is k
viiti\fc*ndalous offenders againft the Civil fate, and yet this
doth notreftraine Magiftrates from executing juft judgements
upon them &c. And he adds, that better a dead foul in a dead
body* and that (edacers die without faithy then mnrther and /£-
*/#£T many precteusfiulsftom the /*/>£.
Truth. The Lordlefus commanding to giveG^ the /-)&/»^/
that be (y<wfr, a^d to C^r the things that be Cafars, ^ives all
his followers a clear and glorious rprr/r of light to difTinguifh Things of Cod,
between offenders agaiaft God in a fptrttual way, and offenders An^ c*far'
againft C*/^r , his Lavres , ft ate and government in a c/v/7
way.
Tis true, flatterers and time-fewer* ufe to make Religion and
juftic*
1 o The bloody Tenent y?t more bloody.
, $lh£ two $t&Ar$ of a State, and Ib indeed ao ail iuc;i
atfa£ world as maintains a ftote-ReUgton> invented' and
/<0#*$makitaincJ in civil policy tormintaiaea civil ft Ate* But all men
cd!ed Of i,jp,r/ otttavtl, are witneffes fufficicnc of
ff.fi-
concerning jnftice> that if the /w?W and balances of
juftice (in a ibtt or nieafure) be not drawn and held fouh, againft
\ca«d*l<)HS < lenders againfl civil ft ate* that civil ft ate mutt dif-
f$w&»* i*0lvc by little and lictle from civility to 6ar6ar/fwe,which is a jr/7-
f. dtrnefs of .life and manners
. Yea the very barbarians and P*£*«/ of
thtmfclves art forced for their holding and hanging together in bar-
barous comyaints* to uie the f ies and knots* and ^^W/ of a kind
of civil jtifticc agiinft icandalous offenders againft their Com-
monv^aie and profit.
Truth. But too many thoufands of Cities zn&flatet in the world
have and do flourifti for many generations and ages of men,
vvl erein(whatever Ctfir gets) (7o^ cannot gee one penny ofhisdi:c
in any bare permijfiw or toleration of his religion and worship.
Petft. Dear Truth, cheie two points being ibconltantly pro-
ved, I ca:abut wonder that Matter Cotton or any lervant otiChrift
leftu, fheuld cry out to the Ctfars of this world to help the
eternal God roget his due, becauie Ckrift I e fits grancs them a ci-
vil fivord in civil cafes, to preferve their civil ftates from bar-
b/trifme and eonftijion-
Truth- That worthy Emperor, Antoninus Tiftr, in his letters
for the C/?rf/fc*W*.f,piainly tels the governors of his provinces, that
PIM the^^/ were able to punifh thole that finned againft their w or (hip*
his diftmttion. evidently declaring, by that light of confcience and knowledge
which God had lighted up ia his foul the vatt difference between
offenders in the civil ft Ate > and offenders againft the true and
only religion and worfhip< about which the whole world difa-
greeth, and is hift together (by this bloody tenent) I fay hift together
by the ears and throat, in blood and fire> as the tide of times,
major vote, armies and armes otflefh preraile.
Peace. Ah (Dear f r#f £) is there is no Balme in Gtlead, no
balances* no fword ofjpiritualjttftice in the City, and kingdoms
of Chrift Jefus> but that the officers thereof muft run to borrow
Ctfars
The bloody Tenent yet more bloody.
( ^ far ? Are the Armories of the true kivg Solomon Chrift Je-
fffs difarmed ? Are there no fptritualfwords girt upon the thighs The degeneracy
of thole valiant ones, that (hould ^uarci his heavenly bed, except0/ ct»ift
the/nW dfleel be run for from the cutlers (hop ? Is the #*//- nn*
ffionoC Chrift Jefasfo poor and fo weak and feeble grown, fo
cowardly and bate ((ince /^u/fpake ibglorioufly of it, and the
weapons of it (2 Cor. I o.) that neither the fouldiers nor C0W-
mttr.ders in Chrift s Army have any courage or .f£/# to wichftand
fufficiently in all points a falle teacher, a fade prophet, & fpiritual
cheater or deceiver ?
Truth. This muit all that follow ^r/w bitterly lament, that
not a{piritual/w0r^ory^>«r is to be found in the fpiritual
oSGod* but that his poor ffraetites are forced down to the
liftivs of this worlds Smiths &c. And that the princes of
are become feeble like £477 s without patture, as Jerswy cornplaia-
cth in his Lamentations*
Peace. Now whereas it was added .that a civil fword hardens
&cfoHowe.rs of falle teachers in the luffering of their leaders ,and
begets an imprcflion of the/a/foecd of that religion, which can-
rot uphold it fclf all the W0r/4 ever, but with luch inflruments
cf violence fee. Ma (\eiCott en replies, chit the Magiftrate ought
not to draw out hisfevord againft/^^crr/, untill he hath uied all
good means for convi&ion&c. and then (faith he) hefhould be
cruel to Chnfls Lambs in fparing the Foxet^ &c.
Truth. Who knows not this to be the plea and pra&ife of all
P ef t (h per fe enters \nz\\ ages, to compafs/J?* and /dW to reduce
the herettck^\.Q the //»/<?« and bofome of the church, not only with
fromifes.thrcatnings&t, but oftimes with folerrm dictations,
and lometimes writings and waitings, before they come to the
definitive ftntence^nh deliver him to ti\efecular power \and foto
the ufe of thole delperaterf#W/f.f bfbAxgi#g9b*r*fng>&c. How
do die bloody Popes and the bloody Bowers in^ their hypocritical
Utters and bloody fentences* profefs their lamentable grief tt er~
rors and herejies • their clemency and mere}) and £7v*/- ^/iyj
taken to reduce that vpandrtngAv return the loft childe> to heal die
fcabbedjfofp ? yea and when they are forced (as they fay) for the
laving of the flock from infefttou to deliver fuch (beep to the fccn-
/*r power, as their butchers and cxccutiontrs • yet befcech they
R that
122 The bloody Tenent yet more bloedy.
that power, and that (nioft hypocritically without (hame) in the
in their bloody bowels of \Chrtft Jefns, toMinifter )ttftice with fuch modera-
m& thtt. that if it be poffible the keretickj foul may b*i%ved, but
however the flock^ may be preserved from fach jdamnable Do-
Elr inc.
Psace. Matter Cetton will here blame the slieadgingof this:
for the Pepifk Religi&n is falie, but theirs true.^v .
Truth. Tis true, the Pa^ifts Religion is falie, yet Mafter
Cotton cannot pa is without fufpition to be too neerof kin to the
bloody Papift) to whom they are lo neer in prA&tce : The Lord
Jef**s o£ve an cverlafting rule to his poor fervaats* to diicern all
hl&prophett by, to wit, their/r/#/>/ and bloody practices. But,
Secondly, The holy Spirit &f God in this 2 to Tim. now inhf l-
ed on, not only commands Timothy to exhort the oppojtte , but
patiently to wait and attend Gods will, if perad venture God
will give repentance » and that they may recover them-
ielves &c.
Peace. Mafter Cotton will not deny, together with meek ex*
>. Why then doth he limit the holy one of Ifrael to dnyes
or motieths ? Three months was by the law (in Mtfffacbttfets in
New England^ the time ofpatte»cf to the excommunieAte* be-
r „ . fore t\\efecu/ar power was to deal with him : But we finde no time
fetfarepen- limited, nor no direction given to Timothy orhisfacceffors to
tance in New profecute the oppofite before C&far bar, in cafe God vouchfdt'ed
England. not repent awe upon their means and waiting.
3 . Chrift Jeftts ha;h not been without bowels of cemp#Jfion\\\
all his gracious care and $re<vifion he hath made for h\sfhsep and
/^^^,a°ainft the (pirkual Wolves ^.ndFtxes^ although we read
not a word of the arme of flefhzndfword of flee I appointed by
hi mlelf for their defence in his moft bleffed laft Will and Tefta-
ment.
4. Lailly, tothatinftanceof the Dexatifls and Papifts fup-
.effed by thzctvilfivord, noqu^(iion but ( as before j a civil
:tf. fivord is able, among civil people, to make a whole iiAtiw, or
•world of hypocrites : and yet experience alfo teftifies ( however
Mafter Cotton makes it but accidental) that it is the common and
ordinary effctt of the civil faerd drawn forth (as theyfpeak)
againtf
Jhe bloody fenent ye t more bhody.
adrift hereticks fedttcers &c. to harden t\\zfedticsrs
ctd, by their fit firings* and to beget no other opinion, in thci1"
hearts, then of the cruelty and jteAktefs of the heart and ctetf*
of their fer Centers.
Peace. There hath beesi no fell noife of Ma&er Gone*: and
his friends being difcifliwd (or as the Papifts call it, difiifled ia
the Schcole of the /Wwf Englifh churches : It is worth the inquiry /?**• G«:'
toask what ecwvtttion and eotwerfion htch all their lofttliti8S> ^ friends m
'
wrought tspcn them ?
Trtttk. Shall I (peak my thoughts without pxrttalitj ? I am
TO more ofMaikr Gt-nons Rihm* thea of Ma^er Cottexs :
and yetif M-tfter C<?r^» complaiae of their obftinAcy ia their T^^/,
I can not but impute it CQthisf/tW? tenext zn&praffiice , which
ordinarily doth give ftrength and vigour* fpirit and refoltithn to
the moft erroneGus-, when ibeh unrighteous and mcft unckriftin*
proceedings are exerciied a^amll them.
Peace. Touching the £<a?/'^ of AntontMtis P/'^f concetning
ftrfccHtien of Chrtftians, and the opinios it begat in their hearts
of the cruelty of their perfecut ers^ MsfterCVf«* anfwcrs, firft,
the Prff^» Religion is not ©f G<?^ but tl;C Religion of Chrifti.
aas came dowa from Meavcn in tie G+fftforttifa
Truth. This is mcsft true, to him that helleveth that tkere is but
©«e oy one errf, cne f^t^ one #pttip, one /, c. ac-
cording to Cbnift Jefas his iKjht%ti»#'&nd that from that bleffed
tfi*t*.\.\\e A$»ft&€) hath beea t«adc;and that all other GMJ.S, Lords*
Spirits FaithsiBaftifms otchzrekss^tfalfc : Bat what is this to
watiy mtttioKS of men and wonnea, in ib many kingdoms s and «^-
^/Mr/: Cf/^j-aad p.avts of the war Id* who believe as coarldendy
their lift? 'of many Geds and Chrifls, all which they believe (as the
Efk efMHs of their tyaxM, and of thciw^/ of fapjtert and (a-5
Msfier Cert&H of the vvay of his Religion} that they come down
from heave* ?
Peace. DoubtlelSj according to rheir belief , all thepf^/^ of
thofe HAt<o%s>kjx<rdoms and countries, wherein the name ofjQ&r//?
is foimded>whether Gtfthcgreet^ehffrck or the tat we, whether of
fPepffb or Pratt ft ant prof eflioa» will fay as Mafer Cotte*,mj reh-
giffuwvoc clown fr©m heave* in the (j<?^/ of Tr#tk>
R 2
124 The bloody Tenent jet more bloody.
7 rath. Now then either the fword of free/ mutt decide this
covtroverjie (according to the bloody tenent of perfection) in
tr e fupprefling dherettck*. b/afpkemers, idolaters and fedvcers,
by the flrength of an arrne offiejb : or elic the two-eriged-Kvord of
the Spirit of God, the word of God coming out of che mouth of
Cknft Jefus in the mouths < £'i\\s fervent s. which will either &*»*-
hle-ztid fttbdue the Rfi&fJf.KXOK. moR deep, and kill with an cter-
ndl vengeance.
Peac*. Kut (faitbMjftcr Cotton) it will beget nn opinion of
7'far tliffercKce cruelty to tnurther innocents but not to put to &*?£ murtherers
fpiri- ot fouls.
\
n'ai a/ld icor*'0~ Truth. lanfwer, befide that great and common difference of
7f '* r/t//7 mttrtbcr, a nd fpiritxal there is a fccondj to wit, that in the
mxrther of an innocent, the co ifcicnce of a ntunberer is opened,
andcpmmonly the mouth confcffcth lam zmnrtherer, I have
killed an inKcctxt : but run through all the r oafts and quarters of
the whole wor/d, and the very consciences of fo many thouiands
of foul-murthertrs are rootedly iatisfied and perfwaded.that they
arc fo far from being murthercrs as that they are fo many fevi-
ours of the fouls ofmtn, and Priefls and AfMflers of the mott
hi^h (?^ or Gods,kc.
Peace. For inftance,ifa rnaafay Mafter Cottonis zfabjcftcti
the (late of EngUnd, and a Minifter of that worfhip, which he
believeth to be true, cpnfirmed by argument and /ijr/tf fufficient to
his underf ending /<?*/and conicience: How many thouiand are
there fcllow-fffbjefts with MafterCVfo* to the Englifbftateytt of
a contrary mind to Maftcr Cotttn in matter of Gods worfhip ? yea
how maiay are there (it may be thouiands) profefling a Mmiftcry
contrary to Mafter Cottons ? and the like may be found mother
nations and parts of the world.
Truth. What true re aft* of juflice, -peace •, or common fafety
civil fuftice of the whole, can be rendred to the world why Mafter Cottons
ought imparii- confcience and Aiimftry muft be maintained by t\\tfivord, more
au "onfoeTce then thc conferences and Minijteries of his other fcllow-fubjeas?
°ASTx>dl(i3 "ana- Why (hould he be accounted (I mean at the bar of civil juftice)
tber. 1 lay accounted a foul Saviour* and all other Afinifters of other
Religions and confcienecs, foul-ntunherers , and ib be executed
as murthercrs, or forced to temporize or turn from their Religi-
on,
T/;e bloody Tenent yet more bloody. 135
on. which is buc tyfotrijic m Rtltghn againtt their confciencc,
vvbich is ten thou land times worie, ^nd rendcis men, when they
finagainft tr\tu conference , not only hypocrites, but dtheiftj,
and ?b fit for tiie prac^iie of any evil, nwrthers. *dtilteries> trea-
*• » «v W ^
cnce
. Mnfter Cottons fecond Anfwer is, that the perfecutiag
Emperors and governors of Provinces under them, attended not
to the conviction of chriftians, nor did they endeavour to make Of ibe perfect
it appeal that the Chriftiws finned a gainft the light of their confci- tion of the Ro-
tnces, and therefore -BO marvel if it bred in^ the people a l^J'90
opinion of \htcr*efiy of pcrfectitors, and of the innecency of
Truth. Let it be granted that the Roman Emperors did not
attend to , nor endeavour this, yet the Romax Popes* and all the
jtntichrtfi governors of their myHical Provinces, Btfoops and
Preifts* have profcfledly compaffsd Sea and //^W to make a
Veace. Tistrue, \bekiflory of the death of the Saints, flaugh-
tered by fuch perfecutors abundantly teftifie this, and yet their per-
fe cut ion will he found no other then crntlty and murthcr, and the
opinion of it will never be razed out of the heart of (/^/people,
whatever the whole world (which wonders after and worftipsthe
beaft} think to the contrary.
Truth, And I add, that herein Mafter Qottons former pofki'on,
to wit [that keretickj muft be punifhed by the civtl faord, for
(inning againtt the light of their own confcience] accords fully with
the Popifh clamors, [the heretiekj mouths are ftopped, they are
convinctdjhty have not a word to lay, and yet they are obfttHate-
away with them, hang them, burn them,]
Ptacc. Matter Cat ton faith. It is an untrue intimation of the
difcttjfer-> that Antonimu forbod the periecuting of chriftittns
upon any fuch ground.
Truth. That ic may not reft upon the difcuffers credit or dif-
crcditi I think it not unfeafonable if I prelent to English eyes the
English teftimony of the diligent and praiie worthy-Chronicler
JohnSpecde, who alfo ingageth Eufebins\\vs> credit, and thus
relateth the effe^ of Antintnus his mind in thefe words.
The
f26 The bloody lenent yet more bloody.
The Emperor O/k»
Uato the Commons of
i
Sendcth Greet'ng.
g>ou&t not, but t^e Gods tbemfelbes fate a care tljaf totcfe*
eoperfonsOnU bebjcu$)ttoltc$t; foj it&ct&mudnnoje
appettawe to tijent, ttjeu it Dotl)to £0u, to punt8| Cucl) as re*
fufeto yjecto tljem worftiip : but tljis coutfe totncfj ?ou tafce,
5o^ confirme ^em to^om 1?°? ^recute tit tl>t0 t^eir opinion
"0^ ^°« > SCW ^ou are impious men , anD tneer Achcifts ;
to^ereb^ it commettj to pafe, t^at t^^ DeCre in t^e quarrel of
fytit GOD, rot^et* to Die tljento ^eelo to t^e iuiilof fuc^
as ^0l! are> an^ to tmbwce ^^uc fc:m of Religion : net it
out ltot feem w^feafonable to call to ^cuc t(m?mfc;aace tfje
' Eirthquakes in^icj lately |iaDe5app5aeD,an;>ujt?ic|)are get,to
great terrcur anu grief; becaule 3! ar^erllantJ > t^at m
e Accidents, ^cu t%& fyz Hnvy cf fuc^ common mtf>
, upon tl)etr Shoulders; vn^creb^ t'pctr ccnfiDence, ano
truttint^eir GOD w mttt^t^nt^emcrcafeo : £8l)2re*
^ pu being ignojant af tt)e tcue ea«fe0 cf fuc^ tl;ingtf, Da
bot^ neglect t!)e worfbip of t^e ot^er Gods, rats alfo baitt^ anu
perfecub ttje fertoits cf t^e immo;tal GOD, tojpm t^0
Chriftiassijo looo^ip ; an^^ou perfecute to t^e Deat"9 ail
cmbraccrs cf tfjat p^ofeffion* 35n t?^e behalf cf t^efe mejr,
n?0f tijs ^;otince« Prcfidenc ^.lUe l»;fttcn bcfojs to m?
ftrr of famotB memo;^ to tti^sm f)$ anfuiereD,
ft Mo net be ntaleff eD, unlcfe t^e^ bore p^l3tD ts
es Treaibn againU t^e Impcrui Swce; anB concctiuns
matter., fcinelja^egiten notice to nie9 to lyljom S
iutli) like moDeraticn a^ ni^ |Fat^«c DiD before me :
cur (fcauvso c Aiine, gD^at if an$ |jereaf tes: be fo
buSe in raclegincr ttjefe feint) cf mcn^tt^cut an^ t^cit
&He commano t|at ^e t|)at is accufeD upon t^ point, ke ab>
rolt^; albettljebep^telitobefac^ snoneastjeie djatpD
to be, tljat <g, aChriftun; &nfc ^e t^at 10 Iji^ accufcr, l^all
faffertfiefatmePttRiffimcBt te3l)i^ tje fought to p;orureunto
tl>e ct^er*
In
The bloody Tenent yet more bloody. 127
In this pafTagethe wife and experienced Emperor obicrveth
'many reafoxs tor the toleration of ChriftiAns* and insinuates th&c
the perfecuting of the Chriftians, confirmed them in. their opinion,
tbst their ferfewtirs were not only cruel (for that is the Icafi da:
can be implied in perfectttion ) but aifo as the words run, impious
rnea and m?er Athcifts.
Peace. Dear Truth, your obfervAtiev ferccth fromrrypesce- ^ perfumed,
able mind; this YefttwsKy, which ofc to my grief aad horror, mine ever xowifh *n
cares have heard many perfoxs (I hope in their per fins chofenoffc^ eo^eit of
tfee L*rd) having as they conceived, fuflfered ftrfectstion from tlie </w-^ ^;' ?}-
hands>-and by the means of many worthy men both of MAgiftra* '*fficn
cy and Mint fir y of M-w England : I l*iy,they have been by iuch -»hen
perfect?! *o» ib far from being wrought on &c. that they
been moulded into a fkong a^rehcnfion, that it was i
that iiich their perfecttt ors (hould be men of ZRyfear of
meer diffemblers. time-firvers. Jehwcs reformers,^ their own
ends of homer, ft ft* and liberty from the rr^/f of Chrifr : %vhich
a^pfthcnlion although the difcmffer (to my knowledge) hath often
hbored to root out of many , yet could rfe hardly prevailetoftir it,
Ib oro{[ly,0dioMS,#xchriftiaM} or anttchriftian, appears the ugly
lace of perfeetttiott &c«
of C H A P. X L I.
Peace.
IN the difcufiing of the prophecy of I faith and
iug the breaking of faords into plowfcares, azdfpeares into
pruning- be okti truely interpreted to foretell the rneck temper of
Chriftians in bringing ethers to Chriftjefus* M-ifter CWo» €x-
cepts againft the difcuflers obfervation upon Maftcr Cottons fimi-
litude from Wolves which he would have driven out from the
(keepf&ld : The oblervation was this, or to this cffeS , [That if
civil pofte r might force the wolves out»it might force the /^<?<?^ in.]
Truth. The difcuffer denied not the uie of Chnftsfpiritnal
power for the life of his (hsep, and depru&ton of the Wolves:
but heaven and £^rf& fliall fall before this truth',; to wit, jThat
that dnveth Wolves our, may drivi flieep in,] \i--.fpir :tu^l
-* . po&sr.
128 The bloody T event yet wore bloody.
power drive out the veelfefyiritxxfi, lib drives in the (he ep , but it"
hil fQfvcr ct vil power (to wit, by fwords whips, prifons, burnings &c.)
^w of Awes cut the fpiritttal or mjftical W olfe> the lame undeniably
**
** $***& muft drive in che
way aijo /* pc^ce. Yea, buc Matter Celt on (too too weakly) would pleafe
himieif upon the word \fame\\ a father, lakh he, with a ftajfe or
fword may drive awrafeg? that might by the wayworry or bite his
children going to School, may he therefore with a J?4jf* on fword
drive his children to School?and are -wolves to be driven away,and
/&**£ brought into the /<?/d by the fame inftruments ? The^
that tea res a wolfetf he tear cne'/Jtap allb,will finde whale er^ &c.
Truth. MalierC^/tf^hath had a name for a man of Afofes
fpirtt,ofa. meek and gentle temper ; he cannot but know he hath
loft that name wich thoufands fearing God, by not putting that dif-
ference, between the Wolves and the (beep, the E'rvptixus and the
f r^'SjwJS* tfwtite^Mofis&t-.Motes killed .theEgfl»f/^he reproves the
dfferen&be- ^fraeitte : ^ ^at contradid Mafter Cottons' church way(though
twten Israelites before dear brethren, familiar and intimate) he not only drives
<*#d Egyptians, them out, as wolves blajphemers-fedttcers &c. by his pretended
fyirttjtal weapons of Chrift Jefus> bucalib by r/v/7 fword, im-
priibning banilhiog, Vv'hipping,(^r.
But mor^ particularly, The difcufler indeed iifech this word the
fame power, but not as Mailer Cotton icemeth to undeiftand it,for
the/ "awe -weapon. He hath in this very place printed the diicufTers
words, that a fttff is for the wclfe, and a rod or hool^ for the
flycep. The 'dog that teares the wo If, is but to affright the fheep and
conlequently the father that hath a fhck or rod for the child • But
yetLhcfefa>ords,ftaves flicks and rods* are all of the lame/? j-
r//r* in general, that is of a material, temporal zn&civilnaturei
which may be ufed about natural wolves* (keep, children &c.And
if they may be ufed alfo about fpiritual or myltical wolves, to
force them out; it is as cleare as the Sun-Beames , that they
may be uied , that is fuch civil weapons as arc fit for mj-
fticd wolves to force them into the fitecffoldi And thus have all
Popifb perfecutors pra6lifed in our own and other countries, to wit,
by civil power (as well as by their own pretended fpirituat} in
forcing their iuppofedj^p to church, and to conformity* as well
as by whips, and Prifons, Ropes and Fires, driving out the fup-
pofed wolves or htrctick*.
The bloody Tenent ye t more bloody.
peace. In the dole of this, M after Cotton adds, that (Rev. 6.
6.) the Antichriftian wolves (hall drink blood> for they arc
vvorchy.
Truth. I have in former paff?ges declared the mtlconceit of
Mafter Cottonnwb others as touching that Scr/pr^r?, and that,
lled
^h they fhall d;ink blood filled out of the cups of Gods
ri«»J teous vengeance yet not by judicial profecution in c ivi I courts
for ftiritutl ounces , although yet it is molt righteous for the
kjngs and powers of the earth , meerly with rclpedl to theic
wo/vts their opprejfions and blood(heddi»gs , to repay them
again with the like 1'mart and paine. and kinds of funifbrncnt.
° Peace. Yea and tis forever memorable, that while the kings of
the earth have given their power to the beaft, againftthe bodies
of the Saints, what cups of blood hath the righteous hand of the c tf
moil high filled to j&ntickrifti** kj"gs and kingdomes, by the ^,(n -lMo t
bloody Turks s, and by their own more bloody WATS, fometimes jjand of perft-
for the empty puffs of their titles and honors, but as frequently for cubing nti'wns,
Cod (as they pretend) and for his Religion.
Examination of C H A P. X LH.
Peace.
IN this Chapter Mafter Cotton chargeth the difcufler for miking
work, to wit, for examining more particularly the fimilitude of ^^f/^^I
•& olvcs brought iu by Mafter Cotton himlelf : yet he conlenteth fp»<f\ndiv&sn-
with him in the firft qu&ry, thatj*chofe Wolves of which Taut iiguns permtt-
warns che elders at Ephefas, were mjftic<*l and fpirituat wolves • ted.
yet he adds that fuch cannot begood/#£/f#.r> loving neighbors,
&itt dealers, brcaufe they fpiritually are not fuch ; and he argues,
tha t then it will be no ad vantagg tor/ z>/7 ftatts, when the king"
dsmes cf the earth fhall becorrit the k*ngdomes of the Lord : and
that then they may do as good ferviee to the civil fl*te, who
bring the wrath of God upon them by their apoflacy* as they that
bring dow blejfings from heaven by frofejfion and prtttifc of the
t\-ueretigto» in pttrity.
Truth. Idefirethatthisr/y/^be well pondred, for it will be
found dangevoufly deftru^ive to the very roots of all civil re-/*t*~
S •**>
1 3 o ^be bloody fenent ytt mire bloody.
ons, converfe and dealing ; yea, and any civil being of the
war Id it fe If.
For, if none be peaceable /«#/>#/, loving neighbors&ne deal'
Men may be crs, butfuehof Mafter Cottons conscience and religion (which
vny fare and he conceives to be the only true religion) what will become of all
ib**bxatef oc^el ftates* governmen\s, cittes towns, peoples families, neigh-
ibi only 'one bors, upon the face of the earth ? I fay, what will become of
vctigwn. them (eipecially if power were in Mailer Cottons hand to deal
with them as Walyiesty
Peace. < Alas, too too frequcn: experience tels us in all parts of
thewor/^. that many thoufands arc far more pe.iceable fubjettt,
more loving and helpful neighbor t&wA. more true and fair dealers
\ncivilconverfationy then many who account themielves to be
the only religious people in the -world.
Truth. But agiine, What the (Lite of things fliali be, and
what the manner of the adminiflration of Chrifts kingdome,
when the kingdomes of the earth (hall become the kingdomes of
the Lord Mailer Cotton doth not txprefs .- and for wrath brought
upon civil ft ate s for their Apoftacy* I defire Mafter Cotton to
fhewj where ever God deftroyed any Nation in the world (one
only excepted) for Apiftacy from his truth and worfhip ? Yea
and where was ever ifracl (the only true national church that
Mafter Cotton 'will acknowledge) meerly for apoftafie deftroyed,
without genera 1 ripencfs in other fins allb, and efpecially for their
perfecuting of fuch, as declared their apoftafie, fupsrftitiony and
will -worfhip from (^Wunto them.
Peace. In the next place Mafter Cotton granting that the charge
f'rven to watch againft thele Wolves, was not given tothCjf/4^/-
rates of the City of Ephefus, bat to the elders of the church
of Chrift in Ephefus, he yetchargeth the dilcufTer with a palpa-
ble and notorious fhnder, for faying, that many of thole charges
and exhortations given by the Lord ^eftts to the jkepherds and
Minifters of the churches, a re commonly attributed by the an-
fwercr in thisdifcourie to the civil Magtftrate.
Truth. This heavy ch a ige of Matter Cottons againft: the dii-
cuffer, will be found to be a fruit of Anger and paffi .in. and not of
„ reafou and moderation^ alfo his denyal that one of thole charges
given to Aiinifters> were directed by him to Aiagiftrates.
For
TL be bloody Tenent yet wore bloody.
For if Mafter Cotton, or any pleafe to view over Matter Cottons
Jit rations from the New Te fitment in this diicourte>he (hall fince Scripts per-
that (TV*. 3-) rejc&tk* heretick * charge given by the L« ^ ^frVJEf"
^/W to T»#.r, and the church at Cm* is brought for the proof
cf the Magtftratcs punifhiiig, hnprilbning banifhing; killing the
beretick idolater &c.
The like charges of G&r/T? /*>/#/ lent to the Minifters and
churches of -/^//U, for tolerating a mongft them Balaam and ^*-
z,.*bel> a re produced to prove profecutions againft blicPrephetj
and pi'off ffors in the C/ryand Commenced.
Yei although Matter Cotton oamc not A7. 20. yet in that
Mafter Cetten uf&mcth that AiAgiflratts with the -civ// fwerd
muft dn've away H^/f ^ j. from the (hecpfold of Chrtfi&t church,
meaning Jpiritual wolves* fa He te ackers, he may be truly laid
to quote all ibich Scriptures as give charge againfi fuchtrolve s.
Peace. Indeed Mafter Cotton more then once plea tech hirnfelf
with this (irpilitudc of Wolves, to prove the Afagtftratcs piety
and pity to thefbetp in flaying and diivifig away the wolves, falfe
Truth. Hence was it (for commonly vi\*xtft*t€'Rel*gi<ms are
fet up^the Altgt fir ate is but the JMinifters Cane through whom ufaattj the
the Clergy fpcaks) I fay probably hence from tuch mifapplyed fyavgies
Scriptures in their churches* that in their folemn civil general ^
court) at the banifhment of one poor man amongft them, hunted
out as a 7*0//or hertttck* the governor who then was, (landing
up alleadgcd for a ground of their duty to drive away liich by
banifhnieHtjhzt fameus charge of Chrift Jefus to his Adiniftcis
and Church^ Rome (Rom. \6) Markethem thatcaute divip-
^/contrary to the dettrine which you have received, and a void, Rom. 1^
that is, by banifymfnt : By all which and more it may be found, gro
how Satbanhath abuled their godly minds and apprehensions in a
. cauf ng them to to abufe the holy -writings of truth and TeflameKt ***
of Chrift Jeftu^nd that how ever they deny it in cxpreis tearnis,
yet by moft impregnable conference and implication they make
up a kind of national church, and (as the phrafe is) a Chriflian
ft at cwb government of church and Commortwfate, that is, of
Chrift and the werU together.
Peace. To proceed, ic being further inquired into, whether in
S 2 ail
The bloody Temnt yet more bloody.
all the J\Te w Teftament of Chrtft Jefus there be any fuch word
of Chrift, either by way of command, Promifeyot example, coun-
tenancing the civil ft Ate to meddle with theie myftical Wolves*
if in civil things peaceable and obedient. Matter Gtff0# replieth,
that this condition of peaceable and 0£?4[/w, implies a contra-
diftion to the nature and prafltie of wolves. How can, faith he,
•wolves be peaceable and ohedienc,un!efs r eft-rained ? Can there be
pC3ce,^>/*, fo long as the whoredomes of JesLabelznd her witch-
crafts are ib many ? And when it might be objected that fpiritual
Tvhoredomes and witchcrafts might ftand with civil peace , He
an fwcrs, No verily > for the whoredemes and witchcrafts of the
3cz,zbel of .fowr took away civtl peace from chcwrrA, and
brought the Turks to opprefs both the peace otChriftian churches
and Commonweals* Rev. 9. 1 5, 21.
Truth. I wonder fincc Mafter Cotton in this very pafla^e men-
tioneth thtfyirituAl wolves y whores, and witches, as wen as»*-
r»r<«/and moral, How he can imagine that a fyiritttal wW/or
jy^r^ (to wit, fb or fo in matters of fpiritttal worfiiip and reli-
gion) might not poflibly be peaceable and obedient in civil
things.
Peace. Yea but he alleadgeth the whoredomes of the ^e^ntbel
Of ^tf^f.
Trnth. Why, was not the State of EngUnd, the JT/^-/ and
Queens, and Parliaments thereof lawful as fc/#jr.f and/?4ftf.f,
though overwhelmed and overlpread univerfally with the Romifh
abominations ? If tuch wolves, where* ,znd witches could yeeld
no r/w/7 obedience, could they then exerciie (by the fame argH-
Tbe bloody Tc- went} any civil Authority ? And iliall we then conclude all the
nem plut^s u? former Popifh^'^ and"P4r//4»»^^ (and confequcntly tawes)
un^lw^u^ bccaulc in friritttal things rhey were as IVctitcs&c.
> tearing and burning the poor fheep of Chrtft ? will it not then be
unlawful for nny man, that is perfwaded the whole HAtiw where
he lives is idolatrous fy frit natty whortfh, &c. 1 fay unlawful for
him to live in fuch a ft ate, although he might with freed ome to his
dvwcovfctenfe ? whither will fuch kind of arguing drive at laft,
but to pluck up up the root's of ally?^* s and peoples in the wer/d,
as not capable to yeeld civil obedience, or exerafe civil attthtritj,
except fiich people M4giftr*tc$> &c. as are of Mafter Cottons
church and r*(jgio»*
T/tf bloody Tenent yet more bloody. i 3 3 v
Peace. Methinks experience ( were there no Scrnptane nor
reafon) might tell us how peaceable and juft neighbors and dealers
many thoulands and millions off cm, Tur\s> Antichriftraxs>*&&
pavansztcto be found, notwithftanding their fpiritual whore-
doms witchcraft s>&c.
Truth. Yea, and vvhydoth Mafter Cotton alJeadge the fjrii-
$el of Rome, and the comnsing in of the Turk* -? : 1S true> G*d The plague if
brought in the Armies of theT^^f/ upon the Eaftcrn Empire, therm-fas.
which yet flouriflied many ages (even in their apopaftfs) before
their dcftru&ion by the Turkes. And how many ages and ££-
mrations hath Iez,*be/o£ Rome ficten as a Q^tfen in triumphant
^44* and ^r/, even fince the rifing of the T^^^f ( ind ib fti.il! Rows glory and
(it probably in greater and greaten untill the time of her appointed c'1 ^
judgement and downfal ? If Chritt fefas were a true Prophet
(lohn i 6.) outward peace, profpenty, riches, honor, is the por-
tion of this world, notwithanding their idolatries,apoftacies,6/af-
fhemtes : But the portion of Chrtfts followers (like his o\vn3and
both like a woman in travel) paine zndferrow, yea poverty and
perfection, unull the great day, of refreshing , neer approach-
ing.
Peace. Mafter Cotton againe fends us to Revelations the 16.
4,5*6,7.
Truth. And I mu(t alfo fend Mafter Cotton and the Reader to
ourdifproving of that proof abovelaid.
Further, whereas he calls Rom. 13. the great Charter for all
JMagiflratts to deal in fpiritual matters, I have and dull mani-
feft in che examinations upon that place, how weak a warrant it i?
for the civil _/?^r<?, and ti\t officers thereof, to cosccive themlelvcs .
fpiritual Phyfitians, by vertue of their office, appointed by God,
in ipiritualandy<?»/-^t/;7/.
Peace. Whereas ft was urged, that Jlfjgijfratcs befide their
skil in civil l*v*s and gdvernment^m\^ be able (if M dter Cottons
bloody tenent be true) as judges and heads to determine fpirtttttl r^e c'\ ftate
catffes and controverts and that by the fight of his own eyes, ^,
and not other mens ; Miftcr Cotton replies . that Magistrates be
ought to be skilled in the fundamentals of religion, and that their judges.
/£w0r<fWffexcuicth not.
Truth. In this paffage Mafter Cettw wavcth that inference
[That
1 3 4 ^he bloody Tenent yet ware
[That then fljtgiftrqtfsfwtt be &<,W/ aad ittdges in
exufis : ] That inference cannot poifibly be avoided: if we grant
it their duty (as M tfter Cotton feemes to do) to pals ientcnce in the
fundamentals of religion, and in thole points which have beea
and are ib greatly controverted among all ibrts or" mea thac name
the name of CJxriftx
2. If IMagtftrates muft thus judge, reforme^c. where tath
been the care of Chvift lefus to Appoint in ail parts of the world,
fech Magistrates, as might take care of his religion and tvorfytp*
negletts ^ ^^ ne not farni(]iet{ thcm wlch fome capactty and ability to
the work?
Pesicc. It is lamentable to think that moft of the Magistrate s
in the world (beyond compare_)know not fo much as whether there
be a Ckrift or no.
Truth. Jf Ckrift lefus had forgotten himfelf for three hund-
red yeeis together, furnifhing his church with no other foods but
of Wol'V fs, Bear, Lyons, and Tjgcrs-> the Romane Enwero s yet
(after a little refrefhing by Conftantine. Theodojius &c. ) why
fhould he Mill forget himfelf (even a thoufand yeers together, pro-
viding no other hctds, but bleody and Poptflj kjvgs and Em-
pero'st
fence. What think you (dear truth) of Mafler Cottons grant
°^ G*M'S not ^eing bound to judge in matters of religion*
becaufc he had no Law from Ctfar whofe dspttty he was ?
Truth. I anfwer what if he had not a law from C<efar, if yet
he had a law from Ckrift Iefits> as Matter Cotton implies ? Or
vvillMafkrC0/f0#fufpend the c xectition of Chrifls tviU, upon
the kings^ftatcs. or peoples nainds that choofe iiich A4ag$ftr<*tes
to be their deputits in the Commottweale ? But the truth is, con-
cerning Gallto, whatever he was in his pedbn, and however he did
-evil in 1 iiftering the peace to be broken; yet will Mafter Cotton
never prove, that he had calling from either God or man to go be ^
yond his civil JMttgiftracy and office to intermeddle with matters
of a fpiritttal nature, and that Gattio knew well enough, and o-
ther Magiftrttes of the w^/^fhali know in the Lords tnoit.gra-
cious appointed ieafon.
Peace. The difcufler ending this Chapter with the infallible fafc-
ty of Gods chofen, notwithdandmg all ravenous wolves* &c.
Mafter
The bloody Tenent yet more bloody.
Ma Her Cotton replies from Dext. i 3. thit God was able to keep
his fheep in ffrae/, yet they that led uced them were to be put to
death.
Truth. That argument was not alleadged with the derogati-
on to any of Gods holy ordinances, which concern the catling or
preferring of fuch whom Gcd hath chofen tofttvAtion, but on-
ly to difcover "the over-bufie fear of Gods loofing any of his chofen
to falvAtien , by the jaws of fpirkual wolves, &c. For
Dent. 13. letMafter Co/reproduce fuch a miraculous nation
or people (as I may call it) fo brought out of the land of Egypt
into covenant with God &c. and I (hall readily grant t\\z.tfedtt-
ctrs of fuch -a people from fuch a God., are worthy to die a thou-
fand deaths : But if Matter Cotton will now tell me that the Chri-
ft tan congregational church is the//h*£/of God, and the com-
ing forth of Egypt is now myfticAl and fpiritval, why will he not
concent himfelfwith a myfticalzn&fytrittialdeath to be inflifted
upon him that fhall feduce an Ifraelite frcm the Lord his
God ?
Examination of CHAP. X L 1 1 I.
Peace.
U^on the fifth query to wit,whether the elders of the chttreb&t
Ephefits were not fufficiently furnifhed by the Lordfefftsto shameful
drive a way thefe faritual and myfttcal wolves, Mafter Cotton watyeft cafc
replies,by granting, that they were furnifhed with fufficient power *;^ the fpiri-
to eaft them our of the church ; but being cart our, they had not
fufficient power to drive them away from conferring and cor r ftp-
ting the members of the church, or other godly ones out of the
church ; and he adds, that it is no difhonourto Chrif, nor im-
feachment to tbcfufficiency of his ordinances left by Chrtft, that
in liich a cafe trie mini ft er of jtiftice ia the civil ft ate , fhould
affiH the Minifters of the Gofpel in the church ftate.
Trttik. This gra^t and this addition do as ill agree, as light
fs,ChriftiiK& Belial together. For, is the church
t tiChrijlJefas iufficiencly fur-oi^M (that is, in it
The bloody Tenent yet more bloody.
felf without the help of the civil IMagtflrate^jto excommunicate,
The fpiritual li~ tocaft theie fri/t/f s out of the Fold ; Oh let M. C0//0;»then> and
forties ofcbrifts %\\ that love Chrtfl Jefus in truth, obferve what evidently follows,
SS&&J the*is ^ chtirch °f Chrtf ru{]Rdently firniflicd to receive fuch
perfons in againe upon repentance , then fufficiently furni&ed at
firft to be congregated together by Chrtfl s means toordaine their
officers, to judge ofdo&rines and perfons and all t ^ (neceflfinly
upon Mafter Cottons grant) without the help of the civil Magt-
flrates.
Peace. Yea, and it feemes tome incredible, and unreafonablc,
that Chrtfl Jefus Should have left power and authority fufficient
Co take and bind a rebel agsinft his kingdomejiQ arraigns him and
pafs fentevce upon him. yea and execute him in the cttttivg off
fuch an offendor from the I And, of the living* delivering him over
_ into the power of that roaring Lyon the devil; And yet chat
thrift Jefus {hould not have Izfc power fa fficient(\n luch fublick*
high and iolmne aElions of his kingdoms ) to declare iufficient
caufeof fuch proceedings, by which all men may fee the goings
of the Son of Ccd'in his church and ktngdomey or if willfully
blind, may juftly be further hardned.
Truth. The place from Titles alleadged ( unto which many
other Scriptures teftifie) I lay that place doth evidently fhew, that
the power of Chrtfl lefus left in the hand of his churches and
elder st was not only fufficient to caft out fuch wolves, but even to
flop or muz,z>le their mout /^/(whatever their gainfaying be, whe-
ther by conferring, prg aching, printing &c.) which takes off the
h* ^a °^ C^e oreat neec^ °^" l^c civil fwvrdtto corredl the conference
jajet - of fuch perfons c^f* when by the words of Paulit is here plaine,
that they can perform fuch conferences, no ocherwile , but with a
ftopt or mailed mouth.
Let it be produced where Chrift leftts in fuch cafes writes to the
cbrift Jefus nor Msgiftrates(t\ti\& of Crete,o-;Ephcfw,Qt any other civil jurif-
Paul adrcft dtftton where the churches were resident ) to help the Minifters
them/elves to and churches with their ctvil porters, after they had caft forth
the civd (tan. ariy per for, obftinate : Doubtlefs Chtifi lefus «i Paul and other of
h : Icrvants would have written -to fome of .fuck Magtflrates in
fomr place or other, having occalicn to write to fo many churches
about fuch cafe*,
PfAfC
The bloody TL event yet more bloody. 157
— , , i _.. . . - - . . . . -..-., i.
'Peace. It will (pofTibly) belaid, it had been in vaine, for they
were idolaters and perfictttors.
Truth. The Lord is pleaied throughout the whole Scripture ia
the mouths of his fer<v ants and pr&phets to call for duties at the
hands of all me'n> notwithstanding their natural hardtsefs and i*~
ability, that fb he might drive them to f°e their duty and mifery,
aad remedy alone in Cod by Ckrtfl Jzftss.
Peace. I fee now, that this, hindring of conference &c. by the Twl^ an4 PV:
f ivilfivord is nothing ellc but a conformity with d)e Popevi de- *z •- *% Pre-
fending his Cansns, and with the 7#n^ in guarding his Alcoran ^;Z;J '*&**$
by fire and/w^;-^ with whom, and their ways.C/>r//? JSr/SM.hath
aoctitfermiyBiOt comwanion) nor with their carnal fword> his
two-edged fword that prooredeth out of his month &?v.i . Be-
fide. Chrifl- Jsfas hath not onely furnifhed hisV^rri with fo&gr _f
lufrlcient to /AT ommunicate* but everyone of his fc&yrf/w&h
,
a compleat *r mwr horn headm foot (helmst >breAft-pUtt fa*rd fQtUdtcrs. *
and Target, and and fpiritua! fhoes (Ephff. 6-} ill which rcipcc^
theleafiof Chrifts firv4ntsztz inabled to flop the mouth of
^'^/f/, Pofe,Tnrkj and devtls.
Peace. Yea all experience fnews how C^r/y? Jr/i/ ('lie tie D*-
t//^intheleattofhis/^rt/rfwr/, hath been ablewich thoft plainc li
fmioth ftwescw. of the brook of holy Scripture, to lay groveling
in tbctr/P/m**/£0r*, t\\cftouteft Cha-npiffxs (Pope^CtrditaiZ
B/fhops, Dtttors ) of the Antichrifti4*¥hiliftins.
Trmb. I add, if the^/^r/, and churches, and ordinances
cf C£r*,# have iuch need of die civil fa or d for their mainttnance
and prffM&ie* (Imean infpirittta/ things"] lure the /^r4 J^/*/
C^r//? cannot beexculed foi not being careful cither toexpreis this
gieat*r^/***^iahi$w/'tfand Tefl-ament, or el(e to have furni-
fhed the civ i I flat e and ofeers thereof with .abtltty and hearts
for this their great dnty and e-mfloyment, to which he hath called
them • the contrary whereof in all <<*ges, in all nations, and in ill
experience, hath ever been moft lamentably true.
Vence. I am not clear (dear tmth) in the dtftin&ioti, M ifrcr
Cotton makes of Chrifl s Minifleff in wt'Gofyct> and Chrifts
Minifiers in the civiiftate.
. Tr«/^. There is a miftakc in it, for although C£r// hath all
power delivered to him infatve and earth, yet as touchin^ his
T
138 The bloody Tenentyet more bloody,
fpir it aal church or ktng^me he difclaimes it to be of the world,
<x worldly. Hence canaot th* civil ft ate or officers thereof be
called Ckrifts, as if they were cfiChrifts tn^ifution and tppoint-
Difference be- ment> himfelf being their fptritual head. And therefore it is that
tweea ffintuAl tnc Spirit of (7<?/cal$ him the hc*d of the body, which is- the
Sw*^ *** *h"rcft> and thc Minift'r* aad *#w of this his kingdom and
body Chrifts Miniftcrs or fervants. Bcfide, Maftcr Cotton will
not lay that thc kingdom* 9 of the world art yet become the Lord
Chrifts : In what manner aJfo thofe kingdom* s (hall become his/
we have aeed of thc holy Spirit to evidence and demonftrate to us*
Peace . To the fifth query, whether (as men deal with wolves} .
theie vrolves at Epkefut were intended by ?**l co be k/Mf4t their
bTAtnti da(ht out \u\ti\Jt ones, ft avet, halberts, gHnsj&it. in the
hands of the elder t of Ephefus : Matter Cotton replies, Eldert
muft keep within the bounds of their calling : But (uch courfes
were commanded thc people of <?*/ by order from the Judges^
DiMt.i$. And where it was added, that comparing Things fpt-
rittitl with friritMAl , fpiritual and myfti.cal wolves (hould be
fiirit**Uj and myftictfy (lainc. Mafter Cetten replies True, but
iadeftroyingrf//£/c*they alib difturbc thc civil ft ate, and ac-
cordingly are to be dealt withal by *iW Jnftice> usAchaxwv*
k f troubling Ifrael, h(h. 7. a 5.
7r*tb. This acknowledgement of Matter Cotton, that theft
wolves muft fttrituaty be killed, their br tines dafht out by the
f/^rj and Stints. might (if the L*r^fliould gracioufly fo pleak)
*f eafilyfatisfie hirnfelf aod all men,that the type oflfrtelftontxg and
killing ccrforAMj) is here fulfilled in ill dreadful abundance fyiri*
Peace. Yea, but faith Mafter Cotton* they difturbc the civil
ftate as Ach*nd\d*
Truth. I anfwer,>fc&4* troubling of Ifrael, the people of thc
troub- ford, muft figure out any fuch like troubling Cods 2fr*el> the
" ofChrtft, for which he is accordingly to be (piritually
'tffatl ft°nc^ or executed : For, as touching thc civil ft ate of thc
tf nations of the world , who caa prove ( and Mafter Cotton
now. will not affirrne) that they are as thc national church of
the lews wv ? but being mccrly civil , arc armed with cwt
and wetfons for their civil defence agamtt all diftur-
bers,
*-/•
The bloody Tens nt yet tuor$ bloody. 139
ttrs of 'their civil ft Ate , as a lib Matter Cotton confefleth the
fviritual fed*f is ^irnifticd with fpiritual power agiinft all the
dtfturbers of ics fpiritual peace and lafety.
Pcact. Now whereas it was further added > that under pretence rhc ^
of driving away the wolves, and preferving thcfhcep, that ftreams civil (iate
of the blood of Saints have been fpilt &c. Matter Cottet* replies, matin i
belike it is a miiky,and peaceable, and Gofpel-likc Dodrine, that ^-
the wolves (kfretfckj) arc to be tolerated, cot an hairs Siook
from their head - but for the poor fheep, for whom Chrift died, let
them peridi, unicis Chritt mean to prclerve them alone with his im-
mediate hand and no care of them belongs to the civil Afagiftrate.
Truth. I have here in this difiottrfeihcwed with what honor-
able and tender rcfpett every civil Magiftrttff is bound to honor
and tender Chrtfi Icfus in his ehrifti*»fac*p *rx\(hcpherds , but
vvicball, that it if againft chriftianttj for the civil Magiftrtts or
civilftatf, to imagine that all a whole nation was or ever will be
called to the union of Gods Spirit in communion with God In
Chrift : Alfo,thatit is againft ci vtlj *fitcc for the civil fttte or
officers thereof to deal ib partially in matters of God, as co per-
mit to lome the freedomc of their confciences and *perfhips, but
tocurbe and fuppreis the coxfcicnccs and fouls of all others of
their frtc~bor* people &e.
To end this Chapter : whereas it was laid, i$ notthii
to take CAn[/?,and to make him a temporal kjxg by force ? Is noc
this to make his kingdom of this world, and to let up a civil 'and
temporal Jfratl? To bound out a new holy Uxd of CAMAAH ? yea
and to fet cp a SpMifh inquiption in all parts of the world, to the
ipeedy dettruc^ion ofmiHioHS of fouls, and to the frustrating of:hc
Iweet end of the coming of the Lord If fits, which was to lave naeni
ibuls(and to that end not todeftroy mens bodies)byhis own blootl-
To this Matter Gotten replies, whea the kingdoms t of c hcr.tr/ A
fliall become the kingdom** of the Lord (Rev. 1 1 .) it is not by
making Chrtft a t*m$or*lking, but by making tcwporcl k**gt
nurfing.fathers to the Church* 'Cn£e/mO£ ike
Truth. If the Scripture [At the found of thefeventh trtmprt] k™lfo™\ *f
which is the laft of the great vws, when the time of Gods wrath
fliallbccoine.betobeunderftoodof the removing of the ijjlfe-
4ot»esof the world unto Chrift, Mafter dtton cannot cxcule Kcr.
T
i 40 The bloody Tenent y e t more bloody.
Cthrift />/#/from being a tempera? kj*g and the kings of die
earth to be but as inferior and fabordtntte officers : For if they
adminifter thrifts ktng&omc temporally , as deputies, officers
or Mini ft tr* tfmwafljhe is much more then himlelfa temporal
Mcchinks alien if that committing of all judgement to
the Son (John 5.) be meant of Temporal judgement in fpiritntl
things, then can he not be faid, not to be a temporal king, thca
can he not be faid (when thofe words were fpokcn and cverftnce)
no ttm- not to ha\e exercrfed a temportl government .The contrary where-
Kjx£. of is mcft trur, both at his ftrft coming, and ever fince, in &genc*
rAticxs, it having been his portion, and \htportien of his/<>//tfm^
t.rs to be judged by this worldy alchough himfelf and his judge
t\\twerld fpirituaftjt and will fhortly pals an ctcrn/il fcntenee
upon all thechildicn of men.
Peace. Matter Cotton addeth, this, will not fetupariv/7 or
temporal Ifracl, unlefsallthe members of the Commonwealth
be compelled to be members of the church.
Trtttk. If that will do it then Chrift muft be a temporal kj^t
1 fay then, when the kixgdomts of the earth fhall become the king-
koms of the Lvrd, for fhall not the 'kjxgs of the etrth compel all
Chriftsfocep to fubmit unto Cbrift lefts their heavenly (hephertft
Pe4ce. Yea fecondiy , will it not prove that all thofc common-
»t*/s, where men are compelled explicitly or implicitly to be
member f of the church, are holy lands of CA*a*n> and if ib,
Oh that Maftcr Cotton and other worthy fervancs of God, may
timely corjfidcr, whether an explicit forcing of all me» to come to
/*'"" ehttrch, becaufe men cannot be denied to be members (it Icaft by
implication) with fuch members and congregttifHS, with whom
they do ordinarily alterable and congregate, although they be inju-
rioufly (indeed buc injurioufly) kept off from communion and
parttcipAtionof all ordintnces, which is indeed their right and
dttt if they be (though but implicitly) conftrained and forced to
partake of any.
Againe (iaich Mafler Cotton) it is no Spanish i*q*ifition to
prtferve t\\tjh«ff ofCkrift from chc ravening of the wV/^/,but this
rather (which is thepia&ice of the difcufler) f.o promote the princi-
pal end of the Sfa*t(b inqnifttion, to adyance th
7 he bloody Tenent ye t more bloody. 141
idolatry and £f0Jt*c*ff> by proclaiming impunity to their who-
rifb and wdvlfli etntfarics.
Truth. If the Nations of the world muft jud^e (as they
mult by Matter Cottons doSrine) who arc Cbriftt fhfep , and
who are wolves, which is a whore (fpiritually) and which the
ttue Spotife of Chrift, and accordingly periccute the whores and
wolves, this then they muft do according to their confcicnce, or
cifc (as Matter Cotton eliewhere) they muft iuipcnd. What is this A $^1$ m-
but eicher to let up a Spantfh intjttifition in all territories, or ciie qu\ftjon alt the
to hang up all matters of rf/t>i*«.(by this fufpe &fio» he ijxakes -n-o, Id.
of ) until! the civil ftates of the world beiomc chrtflian, and .
godly* and able to jadge,(^f. and what is this in dferr, but to
prac^iie the very thiig which he chargeth on the dilcufler, towir,
a proclaimning an tmpttnity, all the world over, except only ia
fome very few and rare places.whcre ibme few^c^// M*g*jkrAtts
may be found rightly informed, th.ac is according to his own con-
ference and religion.
Pface. Yea further (which ! cannot without great horror ob-
ferve) what is this but to give a woful cxrcafion at leaft to all MA-
£<ftratts in the world (who will not iulpend their bloody h?ncis A tvra^:d //,v
trom perfccutiisg, until Ma(icr Cotton (hill abfolve ihcmfircm^
their juftexfa>t, and declare tlicm godly, and informed, and fit to
draw their iwords in matters of religion) I lay occafion (atleaii)
to ;alt the civil, powers in the world, to perfecute (as mofr com-
monly they have ever done and do) C/;r// himleifi the Son of God
ifltepoor SAintsznAfsrvAnts.
. Trnth. Yea, if Mafter Cotton and hafrieuJsof h'ls co*fci-
ence fhould be Qft by Gods prwidt nee (whole vheds !ur;i about
continually in the depth of his ccttnceis wonderfully) I lay fhould r.hat mal Con~
thcy be cartunder the reach of opposite fwerds, will they not pro- }££ ' k
ducc Matter Ccttons own bloody tenc»t and doctrine to warrant
them (according to their anfciencet) to deal with him as a wolfe,
an idolater, an herettck , and as dangerous ZKemiffarj and fed*-
ecr as any whom Matter Cctton to accouoteth ?
But lattly, Matter Cotton hath no reafon to charge the dilcuffcr
withan/W»^wtf or p*rt iAlity toward Rvmijh and wolyifli
•mijr*rics> his judgement and pradife is known Yo far different,
that for departing too far from them (as is presented) he fufers
the
142 The bloedy lenent jtt more bloody.
the brands and bears the mirks of one of Chrifts poor persecuted
her f tick* & this day : All that he pleaded for, is an impartial //-"
btnj to their confidences ia vporfoiptng God as well as to the con^
fciencesmd ivorflyips of other their fdiow-f Subjects.
Peace. When Mat hi as the lecond king of Hungary. Bohe-
mia &c. (afterward Emperor) granted to his Protetto IK (iibjefts
Mxtbitsthe /i-l^e ^fcrtTf^f their cnnfcitncts doubclels it hid been ne;cher/>r#-
^^/ r.jnp&'Vf dence nor juftice, tohavedenyed cqmi liberty to all of them im-
& wing lib wty partially. But to finifh this Chapter, Matter Cotton iaftiy affirm-
*f owofKtf. eth, that it is not hruftradng of the fweet end of Chrtfis coming
which wastofave/tfW/, bar rather a direct advancing of it, to
deftroy (if need be) the bodies of thofe wolves , who leek tode-
ttroy the fittls of thole for whom Chrift died, and whom he
bought with his own blood.
Truth. The place referred tcr, was Lxk^ 9. where the Lord
fefitt proferTech unto the rafh zeaF of his Dtfctptes (defiring thnc
r not fire might come down from heaven upon the refxffrs of Chrify
i wens that J^e came not to deftroy rncns lives but to lave them t^froai
ttougk whence it appears that Cbrift 'fefos had no iuch intent (as Matter
Cot tin icems to make him to have had) to wit, to lave fonts by de-
ftroying of bodies : but to fave/i*/and body* and that for font
fake, for religion fal{t, for his fake, the bodies of none (liould be
dettroyed, but permitted to enjoy a temporal being , which alia
might prove a means of their eternal life andfalvattoa as it may
-be was the very cafe of fomc of thofc Sam*ritAns.
Examination of C H A P. X UV.
Peace.
ian -*>(*- *TpH« aexc Scripture produced by the prifoncr againft perfect-
ions cwftfo- A tfflforcaisiecrf iotfctcnce was 2 Cor. I o. The weapons of
"I- GMwarfarezK Q.otfffir»*l, but mighty through God.&.<:. unto
which Matter C^;^w anfwers, that he fpeaks not there of civil
Magiflrates.
It was replied, Tnie,forin fpiritual things the civt I weapon*
rv-ere improper, though faxi'otl things moft proper and fukable.
Matter C»tt9* aow replying grants, thac it is indeed improper
for
The bloody T enent yet more bloody.
for a A4*g*ftrate to draw his fivord in matters fyiriiHal* yet
faith he, about matters fpirirual they may, Mtoprotcft in peace,
and toftave of dtfturbers and deftrojrers of them : And he adds,
if it were unfitting for carpenters to bring *.r*.f and hammers to
build up the fpiritual kingdoms of the church of Chrift, yet their
tooles are fit to build Scaffolds for bearing.
Truth. Itisftiange, and in my uaderftanding fuits not with
die reft of Matter Cottons difcutfe , to wit, that which Matter
Cotton here acknowledged, that a Magi fir ate is not to draw his
fvvcrd in fpirimal things, but only about them : when through-
put the dtfconrfe he maintaines, that the Magtftrtte muft iup-
prefs the herettck^ bfafphemtr, idolater, fedncer, that he muft re-
forme the church, pum(h the Apofttte, and keep the churth in
her fHritji which whether they bcfpfritMtl matters or no,let fuch
ts be fpiritual judge.
Peace. He is (faith Mafter Cottwi) to draw his fvpord Avout
firitual matters, to protect in peace, as a carpenter may buiks
Trnth. If Matter Cotton mean civil peace , he knows we
Agree, for all the officers of peace and juftice ought to attend that
«?«r^/ Butifhcmeany£/'r/f#d/,. to\v'r., that by tiisfivtrd he h ufng the civil
to provide, that no man dii'pute ag^/tnft his religion^ that no man /**•<>«/, wo/ /w,
Breach nor wr/rr againft it, let 'it be well weighed, whether fat but abwt ffni<
ffrordbe not now uled in ferimal matters : As alfo whether in iHai ********
fuch cafes and others before mentioned, the civil Afagiftratt be
not bound by Matter Cottons doftrine to intevpote as Judge ia
theie controverfies, tQpzi'sfentence and to punifli whom he judg-
cth delinquent^ notwithstanding that both parties and both re //-
ight, wdrighteetes*ndhQ\y in their own
Pence. Befide, I know you deny not ctvil conveniences in
Gods wcrfa'p, and(therefore when there is need upon occafionjthe
help of a carpenter to build Scaffolds*
Truth. True, but fince Matter Cotton compares the work of
the Mxgiftrate to the building of a carpenters Scaffold , let us StrangtCarpt*-
in the fear ofGWconfidcr, if this /«**/*> W? (likelbme Scaffolds) **"'
be not all too weak: whereon to hazard (b mighty a weight and
bnnhen: For what (hould vvc think of iuch a carpenter, that
after
1 44 The bloody Tenent yet more bloody*
afcerhchath built his Scaffold for people more conveniently to
bear the word of God, iuflfers no man lopreach ia the whole coun-
try (where his Scajfilds are let up) but whom he pleaieth, nor no
Jtftriitt to be taught but what he iiketh ; no church to be gathe-
red, no perfons to make up this chttrcb* no perfbns to receive the
Sacratntttt but what he approves of: yea and further, with broad
Axes and hammers and other toolcs of violence, ftiould compel
all peribns (dirc&ly or indirectly) to come co church ^ to make ule
of his Scaffold £c. Whether cms b* not the vutftate of thc£#'
finefs, the Carpenter s Son Chrift Jefas will fiiortly more and
more dil'cover and break, and tumble down thoie painted Scaffolds
and faireft ko*fes . which are not built and framed according
to the firft moil blcfTcd line aad rule of his holy ixftitution and
ef C H A P. X L V.
UPon theunfimcS (alleadged) of fptrttsta! vespoxs to batter a
natural or Artificial Md, and conlequently the unficnels of
r.aturali*& cJTxal weapons to batter the fttrttual (Irong holds in
the heart, WLfter Cattw replies, that he allows not the civil fiats
to make ufe of their civil weapons to .batter down idolatry and kt-
r^intheibulsofmen: But if (faith fce) the idolater or here-
tick »row obftinate. worfcand worfr^eceiyinghirnfelf e^<r. Now,
he maketh not utcof flockj ^nd whips (which will but exalpcrate
t\\cm*l*dfi\>Mofde4th*ad4A*t(hmf*t, tha: may cut him off
from the opportunity of fprcading his leaven, &c,
7V/I/&. Methinks in this pottage, Mafter Cotton refembleth an
armed man » who. being almott convinced , cr overcome by the Spt-
nt of God in the former part of this p*fl*age (.granting how un-
ne Ut*>'y te- proper and unfit carnal we*?o*s be in fcnitnd matters) ycc being
*ntm plain* loath to yeeld, and holding up the goodnels or his cauie, he re-
covers aoain , and grows more fierce and violent : for bearing more
oentlc ftr'oaks offockj and whips, he cuts deeper with no lets then
quick and dreadful gafhings of death or Ba*i(hm*»t, that the
worU (were he one of the worlds Monarch;} may bendoHuch
Maters, bcrttickj&s* Pc**f-
bloody Tenent yet wore bloody*
Peace* Oh, How can Matter Cotton wafh this Te*t*t from,
Truth* Yea whether this tenent be not invented (as once that
learned chancellor of England (aid of all violence againft confci- j
*#<:*) for an *W or inhere ft : or as (chat incarnate devil) the /t -«<re j# (pM *-
Pope laid more plainly of the fable of C£r^?,for honored profit, ds, is for iwt-
fh.ll further be ex ituined. n*'
Peace. But who can read the bloody colour in this $***• and
yet bch- ve what Maftcr Cotton eliewhere -faith, that he holds HOC
per f f cut ton fa cat* fe of conscience ?
Truth. Laftly I aske,whcther is k not the fame skill and ;><nv<?r
of Ph)]ick ^n^ Surgery, that pre(erves the ^o^ and each mem-
ber in health and vntfare, with that which cuts off (as Mifter
CWftf* ipeaks) the Gangrsne&c! and(rmce aiib tis in raine co go
about when the next way is as good or better) what means then
Matter Crff*» to bring in the Magi/Irate Uhng •$*>•/«**/ means
in all lenity and vptfdome agninli hcrefie and tdoUtrj in the fouls
of men lincc death or bantfhment will efteft the cure ib
quickely ?
P^c-?. To proceed, whereas it was urged, that although ctvil
weapons wei ^^e proper \nfpiritual matters yet they were not »tf-
cefary&c. Mafter Cotton replies, this is bat a meet pretence,
btcaule the dilcuflfer (iiith he) denies all Church officers aad
Cnurch weapons.
Truth. This formerly iivas cleered frona all appearaice of pre-
tence. becauie during all the reign of the be aft the dilcufler grant-
cch the impregnable piwer of the fyiritaal weapons of Chriftt Cbrifls fpiritttd
witneffes Rev 1 1 . although he fee .not excant the true form and ^
order of the l^tngdomc of Chrijl Jefas which at fuft he was w
pleated to eitabhlh.
Peace. M.Utcr Cotton adds, Although fpiritteal weapons are
tnighcy to purge out leaven, and to mortifie the fit (h ot offenders,
yet that is not a fuperfedea* to civil Mtgtftratesto neglect to
punifli thole fins which the chttrsh hath cenfured if theperfon
cenfured do proceed to lubvert the truth of ti&Gofpel> or the
peace of the chureht or the/*?//// of the people.
Truth. Why muft the Magtflrate liay until the party ceniur-
ed do proceed ib and fo ? Why could not he have ipared the draw-
V ing j
The bloody Ttnent yet more bloody.
ing forth of any fpiritual weapons fince they are fo efFeftual coda
The civilifaord that which was not in the power and reach of the ^initial ? Why
<#"'^j KM was noc tilc ft. (} obftjMcy (which merited the fpiritual Jtroaks and
^ 'A •/ d'1 CCf-fares} worthy of the exercife of the civil Magistrates power
i '* and zeale ?
Peace. Me thinks this is an evident frtmonftr-Ation that men re-
pole more confidence (however they deceive • themselves to the con-
trary) in the/B>cr^of j?^/that hangs by the fide of the civil of-
ficer, then in the two-edged (word proceeding out of the mouth of
Chrtft Jeffts,Rev. I.
Truth. The truth is, .fuch doih-'me makes Chrifts fpirttual
fnvord but ferviceable and fubordinate unto the temporal or
world ly porv ers : and prelents the church but ma king effayes and
trials of that cure which death and banifkment (gilded over with
pretence of Gods glovy^^^they think will not faile to effecl, &c.
Peace. More plainly therefore writes another Attthar (of Ma-
tter Cottons mind) thus • It is known by experience that one r<r-
proofor threat King from the Magi fir ate, hath been known to do
more then an hundred admonitions from the A4.inifter.
Truth. Yea no queftion, to force a nation or a worldot men
to play the idolaters, hypocrites&c. but Gods true fcrvants (of
whom thele three famous Jews are type, Dan. 3.) know that
God whom they ferve is able to deliver them from fuch fiery threat-
• .,., nings and executions. But if he pleale to try them (as h\sgo/d) in
luchjfr*7 tryals, they will not bow down to invented godsot
^ KV or (hips.
Peace. Methinks (dear truth) fuch fcti*ifl*rs deal upon the
point and in effect with the civil Afagiftrate, juft as that ambi-
tious Pope with the Emperors, to wit, make them hold the ftir-
rop while they mount, &c. But I grieve, &c. What think you
'therefore of Mafter Cottons cenfure of the reft of the d iicourfe in
this Chapter, to wit, that it is but (as Jude fpeaks) clouds without
waters, -words without matter, &c.
Truth. I will fay no more, but this Happily (through Gods
mercy ) Matter Cottons cenfure may occafton iome to view what
he defpiieth , yea and happily to finde Ibrne heavenly drops out of
tbofe contemned empty clouds*
The bloody Tcnentyet more bloody.
Examination of G HA P. X L V I.
T He I 5 to the Rom. which the anfwerer quotes, is a fort of
of fuch importance in (b many controverts depending be-
tween the Papift and the Proteftant. and between many Proteft* Rom< l
ants among thernlelves that ail leek togaine and win i; : In this fidi. red.
ptelent controveriive i finde a wonderful vere fling of this holy Scrip-
ture even by many holy and peaceable (though herein violent and
finful) hands : and let the charge be examined in the fear of God,
whether funderous (as Matter Cotton intimates) or true and
righteous.
Matter Cotton freely grants, that this I 3 to the Rom. exhort-
eth unto fob] effion to Magi ft rates, and. love to all men, which
are duties of the fecond table : But yet withal he anfwers, that it
will not follow-that^/*g-*/?r*tf */ have nothing to do with the vio~ gtfrat-e not
lat ion of the frfttab/e- and further faith, that it is a piainecale charged mtb
that amongtt the duties of the fecond table people may be ex-
horted to honor their Afagiftrates, and children may be exhor-
ted to honour their Parevts*ybut will it (iaith he)thence tol low -that
Magiftrates\iwt nothing to do with matters of religion in the
church, or parents in the family ?
Truth. 1 anfwer; the fcope of the difcourfe was to prove, that
it pleafeth the Spirit of God in Paul here only to treat of the duties
of the fecond table- unto which limit ationot reftriftion Matter
Cotton ipeaks not at all, but only granteth in general, that it {peak-
eth of the duties of the fecond table • And i ftill urge and argue,
that thefpirit of God dilcouding ib largely in this Scrtpttt^e of the
duties of Magiftrates and people , and treating only of civil
things, in that civil relation between Magtftrates and people,
points as with a finger of g od at their error, that wreft this Scrip-
ture to maintaine the power of Magistrates and civil ftates
in titfyiritual and church eft ate of the kingdome of Chrift.
Peace. But what may be laid to Matter Cottons argument ?
Truth, lanfwer If people are bound to yeeld obedience in ci-
vil things to civil officers of the fate, Chriftians are much more
bound to yeeld obedience (according to God> to the fptritual of-
U 2 ficers
148 The bloody Tenent yet more bloody.
fcers of Chrifls ki»gdome : But how weak is this argument to
prove that therefore the civil officers of the flat e are constituted
rulers or governors prefervers and reformers of the Chriftian
zndfpiritftjt/ftate, which differs as much from the civil* as the
heavens are out of the reach of this earthly Globe and Ele-
ment ?
Examination of C H A P. X L V I I.
Peace.
he Judgement of thofe bleflfed worthies alleadged1,
ad Be *,#)confining thispafTageof Rom. i 3. to the
on Rom. 13. fecond table , Mafter Cotton here oppoleth their judgement for
the Magiftrates power in matters of religion in other writings of
theirs, yea and from this very Scripture.
Truth. This their judgement for the Magi ftr ate s power was
granted and premiled before; yec let the expreflions of thofe wor-
thy men (produced by the difcujftr on this Chapter) be faithfully
weighed, and it will cleerly appear, that (as James fpeaks) thofe
excellent men endeavoured to bring from the fame fount aines fiveee
water and bitter, which is monftrous and contradictory.
Peace. The pith of what Mafter Cotton further faith in this
Chapter, I conceive is couched in thefe demands: Are n«t( faith
he) all duties of rtghteoufnefs to man commanded in the fecond
table, as well as all duties of holtnefs to (jod are commanded ia
\htfirft table ? Is it not a duty of righteoufnefs belonging to the
people of God, to eojoy the freepaflTtge of religion? &c. Js it
not an injurious dealing to the people of God, to dilturbe the truth
of religion with here fie-, the holinefs of worfhif with idolatry 9
the/?#r/fyof government w\t\\ tyranny ? and he concludes, If fo,
theiuhele wayesof unrighteoufatfs are juftly punifhable by the
fecond table.
Truth- I anfoer, It hath plealed the Father of lights to open
. fc ,. the eyes of thousands of his iervaats in thefe later times co dijcerne
nefs civil and a ^ne %un ^acy *n ^e tcarrn of Mnrigkteonfnefs and injury
ffrtt*& whwh being twofold ffiritnal againft religion orfptritfta/ftate,
and
'The bloody Tenent yet wore bloody. 149
civil aoainft the worldly or civil flate : It is no civil injury
(which he grants is the bufiaefs of this I g to the Romanes ift mat-
ters of the fecond tat/e) for any man to difturbe or oppofe a
dottrtne worfkip w government fpirttuxl : Chnftjeftts and his spiritual
mergers and fervantsdrd. and doprofelsa fpiritual war a- without civil
gamfi the dottrtne, worship aad government of the Jewifh the
Tttrhfh and other Pagan and Antichriftian religions <j$*\\ forts
and j£#/, chnrches and focieties : Thcfe all againe oppofe and
"fght againft his dottrine, worfiip, government \ And yet this
war may b€ ib managed (were men but humane ir/v/'/and peace-
able) that no civil injury may be commieted on etcher (ide.
Peace. We may then well take up (as Matter C<?^^»doth)
Be&a's own words on ^TW. I3«4« Tkecivft'Jwor* muft take
vengeance on them that do evil: It muft therefore follow that
^erW/^/ are not evildoers (which isgrols $"£"•) Or elfe that
Prfw/j- fpeech 15 to be reftrained to a certaine fore of evil deeds, to
wit, luch as they call corporal Jins> of which he faith, he difputeth
largely, elfewhere.
Truth. And fo (through the help of the mod: high} fhall I, in
proving, that the fecond fort, to wit, external, corporal, civil e-
v Us bet ween man and man, city and city^ tyngdomes and Na-
tions fin this fain eftateof mankind, wherein all civility > and hu-
manity it lelf are violated) are alone, and only intended in this
.. Scripture by the holy Spirit of God and P*#/his penman.
Examination of C H A P. X L V I II.
Peace.
TO the fecond argument, to wit, the incompetencyrf tho(e
higher fowers to which Paul requires fiebje&ieni which in
'his time were the ignorant and "Pagan perfecting Emperors, and
their fubordinate governors under them, Mafter Cotton re-
plies.
Firft, It is one thing to yeeid fubjeclion to the righteotis de^
crecsot ignorant w&Vagan Magtftrates : And another thing
to obey their ordinances in matters of faith and worfhip, and^o-
vernwcnt of the church : The formei of _thefe; Chrtftiant did
yeeld
1 50 the bloody lemm yet more bloody.
yeeld unto the Ram fine Magtftrates even .fubje&ion unto the
death} the other they did not. nor oughc co yeeld 3as knovving God
was rather to be obeyed then man.
Truth. Subjettton may be either to \wfa\governors or but
pretenders and ufurpers : Again fobiettton to lawful rulers may
be in cafes pertaining to their cogni^&nce or in cafes which belong
not to their. but another court or tribunal^ which undue proceeding
is not tolerable in ail well-ordered ftates.
We ule alib to fay, chat/#£/f#/«0 is either attive orpajfive :
requiring and hisfervants yeekf-
ivil POTV-
o\pajfive obedience co the Romans Emperors, and
or
of the 'Roman
Zmpe'wspo
injfmtii(Us.\
their deputies, yet finde we not a tittle of the <j requrng,
his people yeelding any kind of fubjettton to thole Romane
perors or their deputies in the maticrs of Ch*iftian religion, ex-
cept it be of ib many hundred thouiand of their bodies, as the
bodies of Lambs to the devouring jiws of thole bloody lyons
and devittifh Mongers* of more then barbarous cruelty.
Peace. But (Secondly, faith M'fter Cotton) although the Ro-
man Emperors were incompetent fudges, yet the Word tfChrift
which commandeth a duty, commandethaifo the neceffary means
Vvj1jc|1 tencj to tjiat ^ujy^ ancj therefoie giving them a power and
charge to execute vengeance on evildoers, and that in matters of
fpiritual unrighteoufne(s againft the Church > as in matters of civil
unrighteoufnels againft the Commonweal, it behooved them to
try ap.d liften after the true Religion, to heare and try all.
Truth. Matter Cotton may here be intreated to take notice of
his own dtfttx&ioH of unrighteoufnefs (which a little before he
feemed to me to forget) for here he rightly diftinguifheth between
Jptritval matters of unrighteoufncfs againft the church and ci-
vil unrighteoufnefs againft the Commonweal: I therefore urge
(as before) that the civtl Magiftrate^hou^ lie pumfh (accor-
ding to his^/'v// place and calling) civil unrtghteoufnefs againft
the fate yet he hath no warrant from Matter Cottons argument,
nor any from the Lordjefus Chrift,to ip\\ri\fti fpiritual Bright e-
vitfaefs againft the church^ and why then (hould that tearm of ##-
righteoufnefs fo generally and ftllacioufly goundtftinguifhed^ and
Mafter Cotton thus promifcuoufly proclaime idolatry is unrighte-
oufn'fs,herefie\sunrighteonfnefs> and therefore the civil
is bound to puhith^^ ?
Jbe bloody Tenent ye t more bloody. 1 5 1
« But oh that this maxims alleadged by Mailer Cotton might
receive its due weight and confederation \ hath thrift commanded
all means, as well as thc^/y ? what then is the reafon that (incc
(as Matter Conon argues) chat Chrift hath comrrunded all the
civil powers of the world fuch a fpiritttal duty, and yet (I (ay)
that all or theft of the ctvil flates- of the wor/d (beyond compari-
fon ) are not furnifhed by Chrift with thofe chief means, of Chrift f eft
grace and light, whereby to try and/^r^asMairer Cotton ex-
horteth ? Or (in forne few places, where means of light are
vouchfafed) \\ii\\hearts and fpirits unto fuch a duty ? May we
not here lay, that men make Chrtft Jefuf (in appointing fuch of-
ficers, fuch a duty, without furnifh ing them accordingly) to forget
tha't maximeof his Type Solomon (Prov. 26.) He that fendeth a
mefTage by the hand of a fool, cutteth oft the leg. and dririketh
damm^ge ? Did not Chrift know (as well as John) that all the
world lay in ivick^dnefs, that all the World (in a refpect) was then
Reman Paganifh, and that all the world in after-ages would won-
der after t\\zbeaft, and become Reman Popifo ? Or can we im- cfaift permit-
aeine that Chrift lefus did not forelee the cutting off of /^/, and €'h ^Tsfs °~
» CJ 7 j i r L- i L n j • \ • r r • ver his churches
the cup of damtntigezm lo(s which he muft drink, in lending his ^^mts ^ ^_
minde and will into the world by fiich foolifh inftruments ? -point eth none
Peace. Surely Matter Cotton would never ad vile the civil ft ate but his truefpi-
tylend a weighty caufe, and the lives of fouldiers with luch jjf^ M'mir
captames : Nor will he let an unruly childe under the rod of fuch '' £l
teachers or reformers : He will not let forth his Farme or be-
tmRh\scattel> no not his very hogs to fuch keepers.
Truth. On the other hand, let the government of thrifts chrift feftts his-
kingdome be laid upon the right (houlders, and we fliall finde the careful and,
admirable wifdome and care of Chrift, in the affaires of his r/l$ ™lfe pr.°*
kingdom^ appointing fuch meffengers or Apo files to gather and j? • *? '
found h'^ churches, as alfo ordinary Paftors, Shepherds or teach* °
frs>fot their feeding and building up &c.
Tlie qualification of thcfe the Spirit of God hath exprefly and
exactly recorded, wherein (according to the principle mentioned
by Mafter Cotton] Chrtftjefus his highcft care and vetfdome
fhines moft glorioufly in appointing the means as well as the duty
it ielf.
Peace. Bm Mafter Cottw a ddeth, that the caufes of ' religion* 9
wherein
Tibe bloody I entnt jet more bloody.
wherein we allow the civil Afagiftrate to be Judges are fo fun-
damental ind palpable thac no NLtoiftrate find tons of Rel'gion in
the fear of God, cannotbut judge: tiich as cannot, they ought to
forbear &c. the exerciie of their power, either in preceding or
pumfti ing matters of Religion; till they learn fo mach knowledge
of the truth , as may inable chem to aifceme of things that differ.
This forbearance of theirs (faith he) is not for want of authority
in their callings nor for want of duty in i heir conferences but
want of evidence to them inthecaufe : Jn whichcaie Magiftrates
are wont to foibear their exerciie of power and judgement even in
civil cales,
Truth. O the referable allowance which Matter Cotton hath
brought the kings and governors of the world unto! We Allow
The Cleargles them (laithhe) to judge in fuch fundamentals And palpable
evil dealing eaufes &c.Ori with what proud and domineering feet do all Popes
^wihrw™1 trcad upon the **£•£/ evcn °f the higheft k*»gs and Emperor s\
The Alagiftrate muft wait at their gates for their poor aUowattcei
They (hall judge, and they fhali not judge : They (hall jud^e
that which is grofs andpa/pab/e, and enough to hold the people in
Jlw ry> and to force tl em to facrifice to the friefts betty ; but the
more liiblime and nicer mjfteries they mu(t not judge or touch, but
attend upon the tables of the Priefts infallibility.
Peace. Concerning fundamentals (dear truth) you have well
The nature of a obfervcd, that (ince t\\ta$oftacy, and the worlds wondring after
f™^r^\d#ie*ft, even Gods fervants themlelves (untiil yeperday) have
fmcelhTavo- not lo much as heard of (uch a kind of church (and fo conlequent-
fafe. ly of luch a Chrift the head of it) as Matter Con OH nowptofefT-
eth : For no other matter w& forme of a church (about which
Mafter Cotton juftly contends) was known I fay among Gods peo-
ple themlelves, (till yetterday ) then the matter and form of .the
ftone or woodden Parifh-church. «
Truth. Yea an happy man were Mr. Cotton could he re&i£e and
fettle thofefeundatioas which are yet Ib controverted amongttC?^^/
iervancs, to wk, the Doctrine of B<tptifmes9 aad laying on of
hands.
Peace. You may allb mention other foHKdatioxs, which want
not their great diiputcs among \hzferw*ts of Chrift.
But further, that Chrift Jcfns the wfdome of the
Father,
more bloody. 153
Father fhould commit his wife* his church to be governed in his
ablence byfuch who generally know not the church and Saints but
cruelly and blaiphemoufiy perfecttte them with fire and fivord,zud
this with charge to fufpend moil Magistrates of t\\t world , and Mmfows],
that all their dayes from generation to generation, as appeareth peniions.
in all parts cf the world which is iiich zmonftrtxs and btafphemohf
Paradox, that commonreafov cannot digeft, nor fufrer.
Peace. If Merchants and owners offhtps flieuld commit their
vejfelsto fuch men as wanted abdny to /?^r eheir courfes, nay
could noc tell what a f^wp was y;a were never like to know all their
dayes ilirely it were not only imtcer of admiration) but even of
laughter and derijitu^ among all the fons of men.
7 ruth. But further, How weak is that di ft in ft ton which Matter
£W?0# makes between autborftj of calling, %&& duty and evi-
dence in the r^#/<?,when in all judicatures in the whole world,even
amongft the P^g-^/^there is ncceflarily itippoled befiie thefe three,
a fourth to wit, ability or skill of dtfcermng or judging in fuch
r^/tf/ : Now cognizitnce of the cauftot evidence o£d\z can fe
may be wanting in moft able judges .where matters are not proper
or not r/j5? for "hearing and m^// ; whereas our difpute is of the
very ability or j^/'/of judging, which Matter Cotton himfelf con-
fef&th is wanting, except in fuch Magi ftrateszs fear God, whkh
will be found to be but a little^?^^, eipecially compared with the
many thoufands and ten thoufands of thole who neither know
God nor Ckrifl, kor care to know them, and this in all the
ft*tes> regions and civil gove rnment s of the world*
CHAP-
1 54 The bloody lenent yet more bloody.
of C H A P. X L I X.
Peace.
oncerning Prftf/jappcale to C*fort it was argued that Paul
appealed to C<&far even in fpirirual things • wrvch that Paul
diu not nor could not do without the comm'ttingof five great evils,
was pleaded in this Chapter, Mafter Cotton replies no more but
this, The reafons are but Bulrufyes.
Truth. Whether they are fo or no, or rather the Bulrttfkts and
weak things of 'God, which the gates of hell fhail never be able to
{hake, lee the Satnts judge in the fear of God.
Peace. Mafter Cotton adds further in this Chapter, that Paul
pleadeth he was not guilty in any of thole things whereof the
Jews accufed him : thole chisgs (laith he) concerned the Lay? of
the Jews and the Temple, which were matters of religion j and
: for trial thereof he appealed to C<*far.
Truth. Lyfias the chief captaine in his letter to ft Hx the Go-
vernor (Chap. 24.) diftinguifoeth (verf.ip.) into qtteftions of the
Tnul Jews, Law- and(fecondly) matters worthy of death or btndsi
Now tis true the Jews charged Paul with offences againft reltgi-
on, their Law and the Temple : Second ly, againft the civil ftatc*
and with [edition. For the fii ft although it is apparent that all the
fcope of Pauls preaching, was to exalt Chrift Jefus •> and to
preach down Mofes Law ; yet at this prefent time of his apprchen-
fion, he had feen caufe to honour Mofts his in ft it ut i ons at fertt-
falem (which was the wildome of God in him for a iealbn, for the
Jews fake, and his own glory ^fake : ) And he had not at this
prefent Ib much as diiputcd with any in the tcxnle (^which was not
io hainous a matter in ^aptls eye, as it is well known by his con-
flant pra&ice.) Secondly, for waiters of ct*v>.l crime , he pleadeth
that he ftirred up no man, not in the SynAgcgue nor CVysand prc-
fe(Teth (Chap, a 5.) that'll he had committed ought worthy of
death, he would not wave death : Tis true that Paul was charged
by the lews with both thefe kinds of cffence?, religious and civil
(according to Lyfiw his diftixttiQv) but that Paul appealed to
Cdfar for tryaL i:hat is, for trial of tiisperfox and caufe in any
' a sic cannot be collected from the Scrtftttrc or
I be bloody Tsmnt yet more bloody.
Paul own words : fo thole five reafons agaiaft it, will evidently
difprove it, if they be well and throughly weighed in the balance
of the Sanftuary in the fight and fear of God.
Peace. I cannot in ray understanding clear Matter Cottons own ^^ls appeal t
words from deftroying one another. Tis true (faith he) thole five dtfar,
fins might have been charged uponP**/ with fome colour, if he
had appealed toCtfar whether his religion^ Mini ft er^ or Mi^
niftrationwttt of God or no ? But yet (faith he) he might ap-
peal whether his religion, Afintftry or Afiniftration were guilty
of any capital crime againft the Law of the lews, or the temple,
or.againft Ct/ar.
Truth. Indeed what difference is there between the judging
whether this frimiftery deferve death (fuppofiBg a $d&. Mini jk cry
is worthy ot death) or judging whether it be of God, or falfe and
idolatrous ? muft not he that fits judge of the defer t and punish-
ment> judge alfo of the crime and fa6t, whether fo or not ?
Peace. When Matter Cotton fti all affirme (and truly) that the
Magiftrates of Ifrael were to judge a falic prophet to dcAtkw\\\
he not alfo grant that they were to judge whether fuch perfons fo
charged were falfe prophets or no ?
Truth. Yea, and when Mafter Cotton {hall affirme (as unjuft-
Iy) that civil Magiftrttes in all nations of the world ought to
k\llorba.m(hheretickj,btafpkemers, feducers, out of their do~
minions and jurifdtttions, doth he intend that they fh a 11 try and
examine, whether they be fuch and fuch or no ? But bleffed be the
Father of lights, who hath now opened the eyes of fo many thou-
fands of his people to difcern the difference between the Forts and
Bulwarks of God, here called Bulrufhcs, and thofc flrong holds
and high imaginations of men ( eredled againft the crown and
kingdome of the Lord lefus) which in Gods holy ieafon fhall
more and more be found to be but ft raws and Bulrushes.
CHAP;
The bloody feuent yet won bloody.
J 3UOV-
C H A P. L.
Othcar^uing 3-g.iirfl: the Magi prates civil p^werin Cp/>/.
r«^/cautcs taken frr.m the nature of the Magifirates wea-
pons (a material earthly ami worldly/jr*?^ <i;itir.mjilhcd frum
the two-edged iword of Chrifts jpintttal power in the inouthof
Ckrifi} -Mailer Cotton replies,
Fiilt, the Jtfagiftratt mii# governehis people in Right e»^J^efst
and it is Righteous to defend hts people ia their Spiritual Rights,
as welt as in their civil Rights.
SMual rights ThiS A'ffi*&io* otfpiritiMi and civil Righeottfxcfs doth
M 'chit. truely anatomize the caule - lc is righteeus for the Magistrates to
defend their jutjefts in their 'r/v// Rights , for it is withia the
corn pa fs of" his calling being efleBtbliy c-;w/ : And unleis vve alib
grant him zCpirttual calling and office (which is the Point denied)
*ds beyond his .calling and ccm'pals to judge cf what is (piritual
fitght^n^ Wfoxg,ind accordingly to pals >i /f/V//«^/ientencc,and
and execute and inflict fyirttuxl punidiment.
Peace. Methinks] may add, if the Magtftrau be bound to de-
fend his Sifjbjttls in their 'fpirttual rights , then as he is bound im-
partially to defend all his fttbjcfts in their feveral and refpedhve
The civil MA- civil Rights, ibis he bound as impartially to defend all his/ȣ-
gijlrate not jefts jn thcir feveral and re(pe6tive -/ftritttxl Rights • and fo ac-
bwndto defend ccording!y to defend the lews . the 'Paptfrs, and all'kver.U ibsrrs of
<ig) s* proteftants in their feverall and refpedivc coxfciencts • or ells, he
muft htdc'.vn in Chrtfts [lead, and produce a Roj*l charter from
the.TVhp Teftament ot Chrift Icfits to judge difinitively which is
the onely right, to y&fe fentencc, and ex:cutc/p/>//7/.i/ pLinifhinent
on all offenders &c.
Peace. But Maftcr Cotton adds a fccond, the Iword was /$/<*-
f^r/Wand civil in theO/^ Tefiameut*
I aniwer, If Mafter Cotton granted a national ckttrch\i\'\£w the
Gofpel, his Argument were good ; but when he grants that natio-
nal church under the Jews (as afterward in this chapter he doth)
did type cut the Chriftian chtirch or churches in the Gofpet*
\\hy muft he not grant iliac material Swoid of the Church of If-
rael
The bloody tenentyet more bloody,
rael types ouc the fotrttual fword of Chrift lefat. proceed irg
out of his mouth, and cutting off offenders fpirnuatlj with fpin- jf-ud a tyticif
/#,<*/ and io\i\~pt*xt foments f And 1 add, As the I'.vord was mate-
rial, lb alfo was the Tabernacle and Temple wcridly and **.-.»•<•-
; which he denies not to be typical of wtfpii&ubl Temple of
r/j£ and his Church in the New Teifomcnt.
Peace. -Mafler C*ff0» adds (Thirdly) that the Mtgiftratci
well be call'd the Sjpard Q^God, as the Sword o': VVar,
Tritth. As it was call'd lck*$*hs Sword in that typical Land *
So mult it needs be typical as well as the Land it felf , which is alib
called by the Prophets Ithovah's Land Emanutls land; which
namet and titles I think Matter Cotton will not lay are com-
petent and nppiiable to:jny other Lands or Countries under the
(j«/;W:but onely-to the Spiritual Cavaanw Jfrael>ti\z Church and
people of God, the true and onely Ckriftendome.
Peace. Bur (Fourthly) faith he, they are called Gods, and ftuli
they not attend Gods \vork ?
Twth. In the Rate of Jfrael they were Gods deputies to attend
the caufes of Ifrael , the then onely Church of Cod : But MaHei*
Crtt-ottcaa produce no parallel to that.but the Cfatftian Churches
and people of God, not national but Congregational &c.
2. Grant the Magifratn to be as (jods> or ftrongc»fj in a
RefemblanceioGod in all Nations oftheww/d, yec that is (liil
vvithmthe compais of their calling, which being confdfcd to be
effectually civil, the r/f#/ n»^v/^of thcle iervants of the Common-
weal is Gods work, as well as P,?,v/ca|fs (in a ieccc) the \voik of
thefervants of the Family, Gods work; for which l.e pays the wa-
ges. Efh. 5.
'LMyfoi'fptrittta! c^ufcs we know tKe£0h^ 7>/^s is call* I (7^,
/Y^/.45. Heb.i , wl^oie Scepter and Kingdoms being cfleritialiy
fyirittt4tl>\.\\eadmiy;ilirattonsw\i\t\\ l;e hath appointed are aiio
j^r//^/,and of an heavenly and foul Nature.
Peace. Matter CVr<?« (Fifthly) adds, Rwet.ij. The £"/>*•-
of the lYorld are become the Kingdoms of the //0r#', and of
Truth. How the Kingdvnits of the World /hall become the
/?, is no fraal wyfterj and cwtr over fie • but
grant
158 The bloody Tenent yet more bloody.
grant i: to be true: that either Chrift lefus perfonally, •; by his
Deputies the Saints, (hall rule all the Nations of the worlds
hearing and determining ail civil Controversies : Yet why doth
Mafter Cotton draw an Argument from this Prophecie , of what
fhall be in one Age or Time of the World, and to come, to prove
an Univtrfdlyowcr and Exercife of fucb power in ilk-Ages and
times fince Chrift I c fits his fir ft comm'mg to this day ?
Peace. Me thinks Mafter Cotton may as well argue, thatbe-
caufe it was prophefied that a Virgin fhould conceive, and brin<»
forth a child in Gods appointed feafoa > that therefore all Virgins
muft fo conceive and fo bring in forth all ages of the world*
But, (Laftly) faith Mafter Cotton, although the nmt ions have
not tbat typical holinefs which the nation of lirael had ; Yec all
the Churches of the Saints have as much truth and realty of holt-
nefs&s Jfraethzd : And therefore , what holy care of Religion
lay upon the Kings ofclfrAel in the Old Tefctmint, the fame ly-
ech now upon Chriftiaa Kings in the New Tefttmettt, to pro-
tect the fame ip their Churches.
cbnft Tefus in Truth. Oh how necr the precious levels, and Bargains of
Mmfelfand bis Truth, come Ibmetimes Gods Saints , and yet mifs of the finding
fpirtiu.ll officers and going through with it ! The chucrhes of the New 7 'eft ament \
the ondy W of Mafter Cotton grants fucceed the Ch*rch of Ifrael. The Kings
ifiael. ancj G0TjernoKr3 therefore of d\z churches ofCbrift muft fucceed
thofe Kings What King and Governours ofjfrael are now to be
found in the Gofpet, but Chrift Jtftts and his Servants , deputed in
his abience , which are all of a fptritaal confideration ? Wfaat is
this to the Nations, Kings, and Governours of the world ; where
few Kings, few Nobles, few Wife, are cald to profefs Chrift ?
Is not Chrift lefus the onely King of Ifrael ; and are not all his.
holy ones made Kings and 'Priefts unto God ? And unto his
Saints, and tiisfpirittt*! officers Administration in the midft of
them , is his Kingdomes power committed in his abfence. Thii
fpiritual power, however the Pope and prelates, Kings and
Princes, Parliaments and General Courts* and their refpeftive
Officers otjuftice ( to be honoured and obeyed in civil things,)
hrili Tefas r= * **y however they have challenged and affumed this Kingly Pow-
ofhs er °f ^ S°n of God, yet the Ktng of Kings, Chrift Jeius hath
begun to difcoYcr^nd vvill neyei: kayc until he bath made it clear at
the bloody Ttnentyet more bloody.
the Sun Beames, that he is robd of his crown, and will fhake, and
break, all the nations and Powers of the world until his Heavenly
crown be again reftored.
Examination of C H A P. LI.
Peace.
*T"*O the fourth Argument (Rom. I 3.) from the civil rewards
JL clue to Magtftrates ; so wit cuflom Tribute &c. Mafter
Cotton replies, That even the contributions of the Saints9 are cal-
led carnal things ; (hall therefore theii work be called carnal?
It is true (faith he) the contributions of the Saint SM called £0/7,
becaule they are given4 to God for his tervice about holy things ;
So the reward, given to Magiftratesy is for their lervice about
Righteous things : And it is righteous (faith he) to prelerve the
purity of Dottrtnc VForfhip, and Government, which if Magi"
ftrates do not, they do not deierve all their wages.
Truth. It is true that money or monies-worth is the fame for
value in the contribution of the Saints* and in that of cuftome ,
trtbute &C; and yet Matter Cotton grants a Holir.efs of the Saints
contribution, which he doth not affirme of cnjtome> tribute,
&c.
There is alfo ^ two fold way difputed, of preferving of the puri-
ty of Dottrine worfhip, &c.
Fi ft, That which I plead for, by fpiritttal weApons appointed
ift lefus.
Secondly, that of Civil weapons* Force of *drmes,&c. which
Mafter Cotton affitrnes. and 1 deny to be ever appointed by Chrift
lefus, or able to accomplifh zfpiritualt id,but the Contrary.
Peace. Me thinks Mafter Cottons addition, not a little con-
cernes my felt in the peace of all Cittiesand KiMgdomesifait (as
Mafter Cotton faith) Magi ftrates fhall not deierve all their wages
except they prefer ve the purity c£Doftrtnc,worfbip-&c. (which up*
on the point is that Dottrine Worfhipand Government Mafter
Cotton approves of)what is this (in efre6t)but to deny tribute, cu-
ftome fubjidies&c. to Cafar, the Kings and Governours of the
Earth, if chey prove Her€tick*>ldQl*terrt&<;. 1 cannot fee, buc
this
1 60 The bloody fenent jet more bloody.
this in plaine E*£//|& tcndeth to little lefs then the
Ddtlrine ofdepohng heretical Kings, &c.
But M^fter Cotton further adds, that y/>/r-/f JEW/, wages are to be
pray- paid to Migiftrates I 7/W.2. to wit, Prayers Jnterc-fflms &C.
aa- If therefore (faith he) the Magtftrates fufFer their Subjects to live
thirty. n quiet life in ungodlinefs and Dtfhanefty 9 the Afagt prate fals
fliort of returning fptrttua! recompence for the fpirttttal Duties
and fervices performed for them.
Trptth. Thofe prayers are not the proper tyages paid to Magi-
ftrates for their work;for,then fhoi\!d they not be paid (as the 5p*-
?•// of tftfd.there cxhorrech),to all men, whether M igiftrates or nor.
Peace. And I may add, nor piid ro thole Magiftrates that are
idolatrous Blaff/keMdtis Perfecxtors: But thole prayers were
co be poured forth for fuch Afagiftrates (fuch as mcft of the MA-
giftrates in the world then were and are.) Fhofe prayers then were
a general Duty to be paid to all men , andcfppcially tothe chief e
and principal } Kings and all that are in j4nthority».
Truth. No* further,whercin it is laid that fuch Magiftrates as
fuflferthe people to live in ungodlinels,fall fliort in return ing fpiri-
Gnfi Slavery, tual Recompence : I anfwer, By this Dottrine, mpft of the free In-
habitants of che world, who live in ignorance of God. and in abo^
minable Religions without him, muft yet be fuppofed to choofe
and fet up fuch Minifters or Servants of civil Jttft ice among(t
them, who during their te rntes of admini ^ration or (ervice,
Hiould not fuflfer their Choofsrs and Makers to enjoy then: owne
Conscience, but force them to that, which their Officers Chzll
judge to be Grdlinefs ; but the ^eck^of no free people can bow to
liich a TW^aad fyrany^
Peace. But (laftty) to that Argument of Rom. I 3. from the
title which God gives to Magiftratcs to wit, Gods Mtmfterst
aad to the Diflixftion of Spiritual Mimfters for fpiritual, and ci-
vil Mtnifters for civil matters ; Mailer Cotton replies. \iMagi-
civil MwftcYs ftrates De Gods Minifters or Servants, then mutt they do his
Mid Spiritual. wor^>an(i be for G^ i« matters <£ Religion: And further, faith
he, AfagiftracyisofGod, for light of Nature, and notonelyfor
civtl things, but alfo in matters of Religion • and he produceth
divers infhntces d(Vagans z>eal for their Religion, and worfliip.
Becaule Magistrates are Gods Servants, or Minifters
civil)
The bloody lenent yet more bloody. 1 6 i
civil* and receive civtl wages for their civil fervice ; will ic there-
fore follow that they muft. attend , and chat chiefly, and princi- TJr G*d of
pa-Hy afyirtttfilwoik ? That noble-man or Lord, that lets one
to keep Ms chtldre*,*\\& another to keep his /forp, expels not of
i * I - n /i r * *•• 1 „ -v
him appointed to keep his fheep (though a Mmtfter ©r Servant)
to attend upon the keeping of his children nor expels he of tie
•waiter on his children to attend the keeping of his /&f*p.
Tis trur, that Afagtflrafe is of (Sod, but yet no otherwife then
Jtfariage is being an eft ate mecrly civil and humane^ and law-
full to all Nations of the World , that know not God.
Tis true that Magiftrttes be of God frona the light of nature;
but yet,as the Religions of the World , and the worlds zealous
contending for them, with perfecting of others, are ftofo Ordinarily the
the Father of lies and murther from the beginning ; ib feldome is it
leen, tiiat the nations of the world have peiiecuted or p#»tflyed any
for error, but for the truth, conce »ned for error.
Petce. Alas>who fees not that all nations and people bow down
to Idtls and Images (as all the world did to N&fachadMtZKars
Image.) If acy amongit them difter from them, it is commonly in
in Ibme truths , which God hath lent amongit them, for witnelting
of which they are periecuted-
Trttth. Your obfervatibn(deare pease) is evident from the cafes
of thofe Philefophers, by Mafter Cotton alledged ; how weak and
poor therefore is that Argument from the zeal of Pagans* &c.
It is evident that fuch Builders* frame by no other then that of
nature depraved and rotten, and not bylhtGoulden reed of the
glorious goipel of Chrifl Jefus.
1 *
Y CHAP.
The bloody Ttnenf yet more bloody.
Examination of C H A P. LI.
IN thedifcourfe concerning that tcrme, EviL Matter Cotton pro.
duceth Pareus, who makes that Evil punifhible by the Atari-
ftrate. fourfold, natural civil, moral, and fpiritttal.
Truth. That excellent and holy voitnefs of Chriftjef iis (in manyof
his precious truths} Paretts being here produced without Scripture
or Argument, for the Magistrates puniiliing of the fourth fort
.of evil^ to wit fptritHdl : nor aniwering my Arg umcnt s brouoht
againfi fuchan Interpretation, gives meoccafioa ofnofunher an-
Iwer to Matter Cotton or him in this place.
Peace. Whereas it was alleadged, that the Elders of the New
Engltfh Churches, in the model prohibite (exprefly} the Mxvi-
ftrates from the punifhing or taking notice of fome Evils, and that
there%e as cheY afcribetothe Civil Magistrate*, more then God
Rmi 3. g*ves> io chey ta^e away a nc^ difrobe him of that Authority, which
God hath cloathed him with : Matter Cotton replies, when we fay
that the Magittrate is an avenger of evil, we mean of all forts or
kindes of evil, and not eveiy particular of each kind ; and further
he faith, that domefiick evils may be healed in a domettick
way.
Truth. I readily concur with him, that the Magiftrate may not
punifli evils that he knowes not of in a due and orderly way fuf-
ficiently proved before him ; as alto, that many dome ft tennis arc
beft healed in a domefltck^ way ; but yet that Limitation added,
to wit, without acquainting the Church firft) ieems to bind the
Tke civil MA- Magiftrates hand , where no true Church of Qmtt is, to acquaint
gilrtte robbed ^{^ fah things)yea and rurther where it is, why fhould ti\zM,tg t-
tfbl* *w2 ftrate be denied ,to exercife his power in cafes meerly civil(t\\t old
practice of the Popi[h Church?) And to whom fhou/d the Servant
or Child or Wife, petition and complaine againtt opprejjlon^ unleis
tothepublike father, Mafier, and Husband of the Commtn-
wealt And therefore from their own Interpretation, they may well
fyare that ftricl: and literal aceytion of the wrord ^v/'/and ceafe
to cry Herefe is C^/7, Idolatrie evil, Rltfphemie evilL&c.
CHAP.
The bloody Ttnent yet more bloody. 163
of Q*i A P. L 1 1 1 ,
Anfwering to
Chap. LIU, LIV, LV.
IN thefe three Chspters« rJie laft Reifon which th* Author of the
Arguments againit perfecution produced , was dilcuifed ; to
wit that the difciples of Lhrifl (ho ild be lo tar from periecutin,
that coDtranvvile they ought to biefs fuch as curie them, &c* and
that becauie of the frecneis of Gods grace, and the deepnefs of his
c.ottnfels , calling home them that be enemies, persecutors , no peo-
ple, yea fome at the laft hour. In anfwer to which, Mafter Cotton
complaineth tlm two of his Anfwers were omitted ; and lufpec;1-
eth that as children skip over hard places, ib they were skipt over,
Truth. It is true, thofe two anfwers were omitted, noc becauie
the chapter was too hard, &c. but becauie the DilcufTer faw ( nor
lees ) not any controvtrfie or difference between Matter Cotton
arid hunfelf in thole patfages ; and aiib ftudying bre vttjrand con-
trattton, as Mafter Cott on himfelf hath done, omitting far more,
and contracting three Chapters in one, in this very paftage.
Upon the fame ground, I iee no need of mentioning his Reply in
theie'uiree Chapters, wherein Dialler Cotton concurs in the point of
the nC'CfjJlt) of tolerating even noroiious oifcnders in the Sit Ate in
fome caies.
Peace. The refult of all agitations in this p;t(foge is this : MA-
fter Cotton denies not but that in feme cafes a notorious malefattor
maybe tolcraced, and coniequently .(as I underhand him) an'
retiekiftduccr, &c. Bat that ordinariiy it is not lawful to to
zfcdttcing teacher, and that fpom the clearnefs of fy4f&
Dcut. 13. n«rd from the reafon of it, verf. to, JSecfiuk he hath
fonght tt tttrx thee AIVOV from the Lord thy God. - Withai he
concludes, that all Mofes capital Volitick^s arc eternal.
Truth* TKus far is gained, that it was no vain exception againft
Matter Cotton's general proportion, to wit, ihat i: is evil to tolerate
Y 2 note-
1 64 The bloody (enent jet more bloody.
notorious evil doers, f educing teachers, fcandalow livers , be-
caufe he lees caufc of toleratiofcin fome cafes.
Peace. Yea but, faith he, In ordinary cafes it is not lawfal to to-
lerate, from De fit. I 3 .
The Ismdofif. Truth. I am of Matter Cotter/* minde : It is not lawful for If-
raelatype. " r*el* that is, the Church of God , to tolerate : and the reafou it
plea lech the Lord to alleadge- is eternal. But what is this to the
nations of the frorld , the ft Ate s, cities and kingdoms thereof ?
Let Matter Cotton finde out any fuch land or flats that is the
Chttreh and Ifrael of God. Yea Matter Cotton confeffeth in a
fore-going paffage, that the Church is the Ifrael of God : Then
mutt he with me acknowledge chat this Deut. I 3 . only concerns the
Ifrael or Church of God, whom Chrtft Jefa furnifhed with ipi-
litual weapons againft fuch ipi ritual offenders.
Peace. But I wonder that Matter Cotton fhould fay that Mofes
capitals are eternal.
Truth. I wonder not , becaufe I have feen in print fixteen or
feventeen capital evils (a great part of them of a fpiritual nature)
cenfured with death in New England.
And yet again , me thinks it is wonderful , fince Matter Cottsn
kflows how many of Mofes capitals were of a ceremonial na-
ture. The breach of the fab bath, the not coming to keep the pa fit-
ever, (for aegleft whereof the Ifratlites Were to be put to death)
how can Matter CW<?»make thefe eternal in all nations ?
Peace. How many millions of miflions of Heads ( and not a
few of the higheft) in our own and other Nations , would foon
feel the capital calamity of fuch a capital bloody Tenent, if Ma-
tter Cotton fwayed the Scepter of fome of the worlds former or
prefent C&fars ?
Trnth. And yet I readily affirm, t\\z.tfpirituaRy and myftical-
ly in the Church and Kingdsm of Chrift , fuch evils are to be ipi-
ricually (and fo eternally) punifhed.
CHAP.
Jbt bloody ^emnt yet more bloody. 16$
CHAP. L I V, Replying to Chap. L V I. Ex*mi*ed.
Peace.
TrNj this 56 Chap, were obferyed two evils in Mr.<T^?fc»yconjoy-
J nin*7 tfiftduciug teachers , and fcandalous livers as the proper
and adequate objeci of the Magiflratcs care and work to iupprels
and punifh : Unto which Mafter Cotton replies, Firft, That he no
where makes it the proper and adequate ohjeit of the Magi-
ftrates care and work to fupprels led ucing teachers, and fcanda-
ious livers faying, that it ought to be the care of the church to
fupprels and punifh ieducing teachers, and Icandalous livers in a
thterch-vw.y* as well as the Magiftrates in a civil way.
Truth. By this Doctrine, Mafter Cotton will fcem to deny it, Touching falfe
to be the Magiftrates proper and adequate object to punifh flan- 2^/^'ȣ
dalous livers, becauie the church alfo (faith he) is to make it her
work alfo.
It is true, if a Icandalous liver be of the churchy and fall into,
any fcandal, (he by the rnls and power of Chrtft ought to reco-
ver him in the ffiirit of meckucjs : but yet the pimifhing of him
with temporal punifhment, who will deny ic to be the proper work
of the civtl flate ?
But(Secondly)what if \hcfeducing teacherw fcandtUus liver,
be neither of them members of the Church (and the church hath
nought to do to judge them without) will not Mafter Cotton then
affirm the fcducing Teacher, or fcandalous, liver to be the pro-
per and adequate objeft of the Mtgiftratcs care and
work ?
Teace. When it was excepted againft that things of fucha
different nature, and kind, *sfeducing Teachers, and icandalous
livers ,fhould be coupled together at the civil Bar ? Mafter Cotton
replies, that both thefe agree in one common kind, to wit, they are
evil and deftruc-live to the common "good of Gods people, which
ought to be prelerved both in church and Commonweal ~. If a
man (hall fay (faith he) that the work^ of creation on the fixth
day , was either of man or of Beaft, is here any iuch commix-,
ture. Monftrous
Truth. Were Mafter Cottau the worlds Monarch, what
bloody
1 6 6 The bloody T^emnt yet more bloody.
bloody reform at ions ex deft ruftionsrat her, would he fill the world
wichaL if* he walk by fuch rules and principles ? for, what religi-
ons or almoft men (all the world over) would he fmde not oppolite
and deftru6tive to Gods people.
2. But (Secondly) an hiftorical narration of Gods works OH,
man or Beafl, Birds. "Fifhes* and all creatures C&Ufhal and **>r-
Tbe great dif- refital is one thing : But to mix them together in doings or /#/"-
nd^n S°A fa-^g s irtconfipent with, and improper to their kinds is another
tbe civil c^-g' ^ar different and infufferable : As fora man to affirme that
l e- a man and a beaft fia'd againft their Makjr, and therefore were
juftly punifhed with fpiritual btt»d*ifi and hardnefs of heart,
lofs oC<Sods Image &c. The fame diflFerenceand noieis is between
tranigreflors againft the heavenly ft ate and kingdoms, of ChriH^
and the earthly ftate or Commonweal of C tries, ^/'»^-
dom€s9 dec.
Peace- Mafter Cotton adds, that ic is more tolerable for ieduc-
ingTeachers tofeduce thole who are in the fame gall of btttcrneft9
as for Pagans to ieduce P^-^*/ &c.
Truth. That is but in the degree, and fo (accordifig to his fup-
pofition) fiauft be punifhed gradually; but what is this to prove
, ft during Teachers as well nsfcandalotis livers, the joynt obje& of
t\vtcivii fwordt
Peace. Why doth jMafter fay it is naorc tolerable for Pagans to
fedtice Pagaas,Antichriftians,Antichriftians ? What Scripture doth
he produce for this toleratioa, this AndMlgenoe , this partiality ?
All that is here faid, is this, We look at it as more tolerable ?
Tyutk* One thing is {hroudly to be fuipe6lin this matter, and
Grofs paritali- t{iat j.s a moft u%chriftia» partiality, in dire&ing the fword of the
iytheblo9$ydo- MA?iftrAte\.tf& heavieft on fuch feducers only, as trouble/'^
err/He of perle- A,^ i • -r>» o • .»r n • j ^ ,- •
button. conicience, his Dodrtme, Worthip>and Oovcrnraent : iuppoie in
foaie of the Cities of -HalUvd* Po/and, or Turkje (where ibme
freedome is) chat Jews, Vagans, AKtichrifiians and ChriftiAns
(that is Chriitians of Mader Cottons conftiencf) together with
Turl^e s were commingled in civil cohabitation aad comiiierce Toge-
ther : Why now fhaU chat7#r^/ that hath (educed oneoflvlaiter
Cottons confcience to >jJ^^^p^^»^^c>b^anPce:.puaiflieQ for that
crime, then for turning a Jew^agan, or -Papitt to his Belief w&_
worfliip ?. What Yvarvant.{lialithe Magiftrate of fuch a city or
• place
bloody Tenent ye t more bloody. 167
place fiftde to their fouls, either for ftriking at all with the mJ//
iword ifl fuch a cafe ? or elfe in dealing iiich partial blows among
the people ?
Peace . I feat* that Gods own people (of this opinion) fee not the
deceitfulnefs of their own heart, crying up the fihriftian Magt-
ftrate* the C/ir//f tan Magi ft? ate, Nurfing Fathers, 'Nurfing mo-
thers, &c. when all is but to eicape the bitter fweeting of Qhrifts
crols, ibdafliing in pieces the moft wife connects of the father, toefcape
concerning his blefted Son and his followers, to whom he hath crofs.
(ordinarily,) alotted in this world) the yo~tion of firrow and
fajferwg , and of raigmxg and tvifampkhig after the Mattel
fought and vittory obtained in the world approaching.
Peace- But Matter Cettw will lay, that in ilifh fore. mentioned
cafes, fuch Aȣ*gijttfstef mufr fufpend puni(hments for religion,
drc.
Truth. T fay,confequently all or moft of the Mtgiftrates in
the world muft fulpend and none but ibme few of his corifcier.ee
(by his dcttrine} fliall be found fie, to u(e the civil fw or d,\n mat-
ter of Religion, and that is (in plaine Englifh} to fight o..ly for his
confctexce.
Peace. But to proceed it will be hard (faith Mafter 'Cetto») for
the difcufler tofinde Antichrifttan feducers clear from difohedi-
enceiQ the civil laws of the ]?<*/•<?, in cale that dxtichnft (t©
whom they are iworn) fhall excommunicate the civil Magiftrate,
and prefcribe the civil ft ate to the invasion of his followers,
Truth. Mo(t properly fedttcing teachers fin againft the church
zn&fyiritxal kjngdome of Chrifl Jefus, which ife;e»5led and go-
verned according to Chrifl Jefus, fhe is a Caftel or Fort fuffici- cbnftlan
ently provided wich all forts of heavenly ammunition againft all
forts ofheryJ>/'r/>#4/adverfanes: yea and in the deiblation of the
churches (during the Apoftacy) Chrtft Jcfas (as I have cite-
where obierved) hath not left his witnejfes deftituce of terrible
defence *OMC& allgainefayers-: But grant (what Mafter Cotton
fuppofeth)fuch ieducersfrom obediences the ctvilftate&cSuch
as the Seminaries and bringers over of Pope Pins the 5 his Bui a-
gainft Q^ieen Elizabeth &c. The anfwer is ftiort and plain, civil
officers bear not the iwofd in vain, when the civil flat e is affauked
as the fpiritHftl officers and governors of che chmch bear not m
The bloody Teventyet more bloody.
vain the /p/r/V»^/and two-edged fword coming ou: of the mouth
ofChrift.
Peace. Whereas now (iecondiy) thereiwas obferved by the Di£
cuflfer in fuch coupling Q?[feducing teachers &fe*»dal*tu hvcrs]
a filent and implicite jnflif cation of the Jews ;md Gcnciles their
coupling Chrift Jefa and Ins ftllowers^f educing teachers with
(candalotu livers, Chrifl between two thieves, dec. The lum of
what Mafter Cotton replies, is, that the Lord Je'~U4 and his follow-
ers lufFering un ier thole names, weakens not the hand of A nth ori-
lr 'ft 7 r *y WyNXftfa iuch who ^^fe facing teachers&fcandalotu livers,
betwenlwo Truth. It hath ever been the portion of the Lord Jeius and his
'tifcues. followers (for the moft part theirs onely) to be accounted feducing
teachers '9 deceivers and cheaters of the people , blafphemotu a-
gainft God,fedittotu againft the State ; and accordingly to be num-
bred (as Chrift Jefa between two thieves) both in efteem and
•puntfhment with icandalous and notorious r/talefattors • and this
for no other caule^ butcaufe of confcience in fpiritual matters, and
moft commonly for differing from and witnefljng againft the feverai
State and City-Religions and Worfbift wherein they lived.
Peace. If the Jews ^notwithftand ing their fair colours to the
contrary) walking in the doctrine of Perfection for conference,
juftified their fathers for murthering the Prophets, &c. I cannoc
(dear Trttth^but fublcribe to your ibrrowful obtervation that Ma-
.fter Cotton and others ( other wiie ex :el lent (ervants of God ) in
coupling /^//i^/tfg teachers wAfcandalotu livers > as che proper
object for the civil fw or d to ftrike at, they do no other but a6t the
Jews true Amity ye, coupling Chrift fcftts thtfedttcing teacher
with Bar abb su the fcaxdalom liver and mttrtherer.
Truth. Yea , and who fees not how often Btrabbat the/2v*#-
dtloit* liver is cried out of the Magtftrates hands by the fcandal-
ous peoplc,while Chrift fefus in his iervants is cried4o the Crofs.to
the Gallows, to the Stake* to Bantfhmettt, &c. Their Perfecutors
alfo are applauded, for (not perfecutingmen for their Conferences*
.?, but) right e oft fly, legally (and with great ibrrow) punifh'ng them
wcrifie of ^or ^nn^nD again^ their own confcience, ror diiti'.rbing of the civil
State and peace, for contemning of Magi ft rate swings Queens9
and Pdr/*4»0tf»f/5forbl3ipheming(70^ , and for ilducing andde-
ftroying the fouls of the people.
CHAP*
ihe bloody Tenent yet more bloody. 169
CHAP. 55- Kef lying to CHAP. 66.
. TTHeDifcuflTer admired in this Chap: how Mr. Cotton chfi» ch
j| {houldalledge(R6^.2.)Cfcnf/!f charge againft the to Peraums
Church of Pergamuf for tollerating them that hould the ZJo
flrtoe of Ba/ddro3 and againft the Cfcwrcfe of Thiatira fortolJcra- *&&$
ting Jezabellto teach and feduce : Mr Cotton here replies , that
he meant not in alledging thofe Scriptures to prove it unlaw-
full for Magiftrates to tollerate feducing Teachers, but unlaw-
ful! for Churches : adding that the Letter of the Prifoner was f o
Hated, in general! tearmes that he knew not ( upon the point)
what Tolleration or Perfection {hould be meant or intended,
otherwife then general! againft all Perfection for Confidence,
withall affirming that an unjuft Excommunication is as true Per-
fecution as unjuft Banishment.
"Truth. It is true what Mr Cotton faith, An unjuft Excommnni- Falrg Excom_
cation is as true Perfection as an unjuft Banifhment^nd therefore munjcanon em
fome may juftly complaine againft Mr Cotton and others, for kinde offerfe*
practicing fuch perfection in both kindes3 being not onely ba- wim-
nifbedfrom their civM State 3 but unjuftly ( and after the Popes
way) Excommunicated alfo, from their Churches, butofthac
more el fe where.
2. We doe not in ordinarie Englifb read, but that the word The worvf Per-
Perfecution is taken for civill corporatt violence and punifhment fecution how
inflifted on the body for fome fpirituall and religious matter ; *&***& it is
according to the Lord Chrift his words to Paul , Afts 9. Saul, '
Saul, why perfecutcft thou me >
3. The pafiages in the Letter fhew that the whole fcope of the
Letter was to contend againft outward violence and corporall af-
flittion in matters ofConfcience.
Peace. It may not be a loft Labour ( Deare Truth ) to draw
a tafte of fome paffages in the Letter.
Truth. For further fatisfa&ion, my paines fliall be a yleafure 3
and firft
From the Arguments from holy Scripture, obferve Luc. 9. the
Lord Chrifl reproving his two zealous Difiiples, You know not
of what Spirit you are of: The Son of Man is not come to de-
ftroy mens lives, but to fave them.
Z > Againe,
The bloody Tenent yet more bloody.
Perfection or- Againe, That Qf the Propfcef^ Ifaiah&ndMicah, They fhall
flmarfy implies breake their Swerds into Mattocks >and their Speares into Sft&w.
corporal! vio* Againe , C6r//fo charge unto his T>ifc:ples9 that they fhould
be fo farre from perfecting thofe that would not be of their
Religion, that when they were perfected, they fhould pray and
Uefa &c.
Peace. Thefe holy Paffages ( Me thinks ) are not unlike the
Stones in Davids Qing, fmooth and plaine enough,yet power-
full and drcadfull, both againft this Goliah Tenent of perfecuti-
on, and alfo prove a corporallper/ecwfzon intended.
Truth. Now a tafte of the fpeeches of feverall Kings produ-
ced by the prifoner.
i . That of King James 5 Go d never loves to plant his Church
by Violence and Bloudfbed,
Speeches of 2* That of ^ep^?e« King of Pd/dH^ j I am King of Mew, not
Prince* ogtinji ofConfciences^ of Be^ej, not of Soules.
Perftcurion. 3. Of the King of Bohemia 5 When ever Men have attempted
any thing in this violent courfe, the iflue hath been ever perni-
cious, and the caufe of great and wonderfull Innovations.
4. Another of King James 5 That he was refolved not to
perfecute or mole ft, or differ to be perfected or molefted&ny Per-
fon whatfoever^ for matter of Religion.
In the third place3 a tafte of the Speeches of the ancient Wri-
ters produced by the Prifoner.
1. That of Hilarius : That Church which formerly by en-
during mifery and tmprifonment 9 was knowne to be the true
Church^ doth now terrific others by imprifonment ,
and miferie.
2. Of Jerome; Here)/emuft be cut off with the
Spirit, Let us ftrike through with the Arrowes of the Spirit 5
implying^ not with other weapons.
3. Of Luther in his Booke of the Civill Magiftrate;The Laves
of the Civill Magi fir ale extend no further, then over the Bodies
and Goods. And againe upon Lu\. 22. It is not the true Ca-
tbolikf church which is defended by the Secular Arme or humane
Poorer,
Laftly, The Papifts in their Booke for Tolleration ; When
Chrift bids his Difciples to fay, peace to this houfe, he doth not
ftnd Purfevants to ranfack or fpoyle the houfe.
Laftly,
7 he bloody Tenent yet more bloody.
Laftly , The Prifoner in anfwering fome Objections, conclu-
deth ; It is no prejudice to the Common-wealth, if Liber tie of
Conscience were granted to fuch as feare God indeed : Heal To
allcdged that many Sens lived under the Government of Ce/tfr,
being nothing hurtfull unto the Common-weale.
Peace. From thefe Overall Tafts (DcareTntf&J I cannot
imagine how the Prifoner can be underftood to call the leaft
glance unto fpirituall perfection orprofecution, as Mr Cotton in
this Chap: calls it : Bat to end this Chapter : When as the
Power of Chrift Jefut in his Church was argued fufficient for
jfirituall ends, Mr Cotton grants both for the healing of finners,
and for keeping of the Church from Guilt , bat not for the
preventing of the ffreading of falfe Vottrine, among thofc out
of the Church9 and in private among Church- Members: nor
fufficient to cleare the Magiftrates of a Chriftian State from the
Guilt of Afoftafie in differing fuch Abates araongft them,
&c.
Truth. I have in other Paflages of this Difcourfe proved 5
i. That Chrift Jefus (whiles his Churches and Ordinances
flourifhed, andfincethe Jpoftafte of Antichrift in the hands of
hhJ^itneffes) hath glorioufly and fufBciently furniflied his
Servants for all ffmtudl&fa of all forts, defending, offending,
». That there is no other Chriftian State acknowledged in
the New feftament, but that of the Chriftian Church or King- ftjan State.
dome, and that not Nationall but Congregational!.
3. That the Afoftlcs or Meffingers of Chrift Jefus never ad- cbrifts Sword
dreflcd themfelves by Word or Writing to any of the Civill
States wherein they lived and taught,and were mightily oppo-
fed and blafphemed . I fay they never ran to borrow the Civill
Sword, tohelpethetwo edged Sword of Chrift Jefus, againft
Oppofers, Schifmaticfy, Heretic/^. The Lerd Jefus was a wiftr
King then Solomon, even Wtfdome it (elf e , and cannot without'
great Difbonour and Derogation to his Wifdome and Love, be ima-
gined to leave open fuch Gop^fuch LedJ^fuch Breaches in the
Ship and Garden of his Church and Kingdome.
Z 2 ?he
172 ?he bloody Tenent yet more bloody.
The Exam: <?f Chap. 56. replying to 58. & 59.
Peace. *TpO the firft obfervation, that Mr Gotton urgeth that
j, Princes are nurcing Fathers to feede and correct (and
confequently muft judge of feeding and correction^ and . all men
are bound to fubmit to fu-ch their feeding and correction : ) M*
Cohort fayth , This is falfe and fraudulent fo to colleft, and
thefe are devifed Calumnies.
TfUth. It will evidently appeare,how greatly M' Cotton for-
gets the Matter and Himfelfe, when he fo deeply chaigeth , for
all this he granteth in this his Reply, onely wich this Limitati-
o«,that Sutyetts are bound to fubmit to them herein when they
judge according to the Word. This Limitation takes not away
the obfervAtion^ for it is alway implyed in fubjettion to all Civill
Rulers > Fathers9Husbundsy Metfters, that it be according to the.
Word.
Peace. Yea but fay th he, it is a Notorious Gafamnie fo to
reprefent Mr Cottons dealing with Princes , as if he made his
owne Judgement and practice the Rule of the proceeding of
Princes.
Truth. Let it be laid in the Ballance, and feene where the Ca*
celumnie orjlander lies : Princes or Civill Rulers, faith M* Cotton,
"are Fathers to feed and correfi?, and their Judgement ought
€< therein to be obeyed according to the Word. Now fome
children. Princes and Rulers declare themfelves againft Mr Cottons Tenent
of perfection for confcience. Mr Cotton will anfwcr 5 The pro-
feffion and practice of Princes is no rw/e to Confcience. I reply,
and ask, who (hall judge of Princes profejfien and prattice, when
they thus /ee<J and ;«</ige injpirituall matters > whether their f ro-
fejfion and pratfice be according to the Word or no > Mr Cotton
( when Princes are alleadged againft his judgement and confci-
ence ) pleads, that Princes profejfion and practice is no rule : Let
all men judge whether hisywdge/Herct and confcience be not made
the Rule to the confciences and practices of Princes ^ whom yet he
makes the nurcing Fathers.
Peace. When it was further demanded, whether Mr Cotton
and others of his minde could fubmit in fpirituall cafes to any
Mdgiftrates in theiP0r/</, but onely to thofe juft of his owne Con-
fcience ?
The bloody Tenent yet more bloody.
fcience ? He anfwers, they will fubmit to any in Active
ftve obedience.
Truth. But how can M*3 Cotton fuppofe Attive obedience in
fpirituall things to fuch Magiftrates, who are Fdg<wj , Turkjfa ence cannot be
Antichriftian, and unable to judge, and bound(by his IDvttrine) &™n but to a
to fufpend their Dealings upon matter of Religion , untill they c^mPeteKt
be better informed > What Attive o bedience can I be fuppofed ' ** &e*
to give to him that hath noAttivitie nor Abilitie to command
and rule me > And muft it not evidently follow , that Aftive
obedience in thefe cafes (according to his Judgement) muft one-
]y be yeelded to fuch Magiftrates as are able to judge the true
Religion and way of Jforfbip 3 That is, the Religion and Werfbif
which he takes to be of God.
Pedce. Whereas it was faid, will it not follow that all other
Consciences in ^he vor/i befides their owne rauft be perfecuted
..Jiy fuch their Magiftrates ( were power in their hand) ? M* Cot"
ton reply es,>no 5 except all Mens consciences in the world did erre
fundamentally againft the Principles ofChriftian Religion, or fun-
damentally igainft Church -Order, and Civill Order 3 and that in
a tumultuous and faftiouf manner ; for in thefe cafes onely (fayih
he ) we allow Magiftrates to punifh in matters of Religion.
I'ruth. I have and muftobfcrve the Evill of that Diftinftion
between Chriftian Religion and Chriftian Order , as not finding
any fuch in the feftament of the Sonne of God , but finding
Church- Order a principall part of the Chriftian Religion^ s well as
Repentance and Fdzffe, Heb. 6.
But ( 2. ) grant once M* Cottons Religion and • way of JFbr- perfeaiiors, if
fbty to be the onely true Religion and way of Gods Jfarfiifa and
all other Religions and wayes of Worfoif falfe 3 how can that
Errour be other wife then fundamentall ? And if other mens
Conferences attend not to Mr Cottons convittions, bat obftinately
maintaine their blafphemous Religions^how can the Magiftrates Religions in
of his confcience be difpenced with and abfolved from perfe- the World,
cuting fuch obftintte Confciences throughout the whole World
befide>
Peace. When it was further demanded, if this were not to
make Magiftrates Staires and Stmops for themjelves ( the Cler-
gie ) to mount up in the feats and ladles of their great and fet-
Itd Mninteuance ? Mr .Cotton reply es, this is rather to make*
them
174
ihe bloody Tenent yet wore bloody.
All perfecutors
hmld the F0/>e;
trajterow Do-
ttrint ofdepo-
fmgb&rericall
Princes.
The Popifi and
Froteftant Cler*
git fet the Fo-
fifi and Prote*
ftant World on
fre for their
Mnitn&nce.
them Swords and Staves to punifli them (if need be) for Here.
ticat! Vdinquencie : 2. Their IMagiftrates themfelves fall fhort
of great and fetlcd Maintenance : And laftly, Himfelfe liveth
upon no great and felled Maintenance.
Truth. It is true M* Cotton allowes the fame Power to Magi-
flrates to punifti all Heretick/, Blafphemers, Seducers, one as well
as another: But whatifitfhould fall out that his Magiflrates
fhould declare themfelves for the Pope, or for the Prelate/, or
for the Presbyters, yea, or for fome other way then is profe£«
fed : and left it free for each mans confcience to worjbty as he be-
lieved, and to pay or not pay toward this or that IFbrfbip or
Mmiflrie, according to his owne perforation more or lefie, my
thing or nothing, will not Mr Cotton then plead that fuch Magi'
flrates themfelves ( Apoftadzing from the Truth of God , and
turning Enemies ( as the Pope clamours ) to the holy Church )
I fay, that fuch ought not onely to beaccurfcd with the lefler
and greater Cenfures of Snftention and Excommunication, but al-
fo puniftied with Imprisonment, Banishment, and Death : Or if
they finde the mercy of Life and Favour of an Office ( by fome
over-ruling Providence ) will not Mr Cotton then pleade that
fuch Magiftra+es ought to fufpend their Power to hould their
hands, andnottomedleuntill they be better informed, &c.
Into fuch poore withered Strawes and Reedes will the Allow-
ance of Swords and Staves, Mr Cotton here fpeakes of come to ?
Concerning the feats and fadles of great and fetled maintenance
of Magiftratei, theDifcufler fpakenot, but heartily wilheth
their Maintenance as great and fetled, as he knowes their Labours
and Travellt and Dangers be : He fpake onely of Minifters great
anJ fetled maintenance.
Peace. O Truth, this is the Apple of the Eye, the true caufe of
fo much comluftion all the World over, especially Popijb and Pr0-
teftants.
Truth. Indeed this was the caufe £ as Erafmu* told the Duk^e
ofSaxome, that Luther was fo ftormed at ) becaufe he medled
with the Popes Crowne and the Monkgs Bellies. To obtaine thefe
warme and foft and rich feats and fadles ( who ever (land or
goe on foote, or creepe, or beg, or Starve ) the Prelates practi-
ces all Ages know. Yea and other practices of fome of late,who
( with the Evill Steward providing wifely ) firft made fure of
an
The bloody Tenent yet more bloody. 175
an Ordinace of Parliament for Tithes and Maintenance, before
any Ordinance for God Himfelfe.
Peace. This is that indeed which the Politicl^State of Holland The Dutch Je-
well forefaw, when they were lamentably whipt by the King vice to winne
ofSpaine/ ( and Gods } Scourge, Duke ITalva., into a Tolerati- %eir clergie to
on of other mens Conjciences : The Politic^ States-men, I fay, ^T^jL
few a necefTitie of (lopping their T>minies Mouths with fure
andfetledMtfi/tfe«dwceoutofthe£fdfe/purfe Hence it is the
Dutch Mintfters zeale is not fo hot againft the Toleration of Here-
tickj in the C/w// State ', as the £»£///& hath been.
Truth. To this purpofe (fweet Peace ) how fitly did that ^1 that profeffc
learned Prideanx once tell his Sons the Oxford Doftors, at one of to be cbrifts
their Superfluous Creationt, that iince they could not dig, and Minlfieis, muft
were aihamed to beg> they had great need ( therefore ) orletied Dl& orfBe&
Maintenance^^ was but the Evil Stewards device3and(I adde) *T St'**'
little better then dealing.
Peace. Yea but fayth Mr Cotton, 1 live not fo3 &c.
Truth. One Swallow makes not a Summer : what others have
done and doe5 and what fratticet have been and are for a for-
ced fetlcd maintenance ( as firme and fet led as ever was the Pa-
rifh maintenance oiOld England) hath been, to the fhame of Chri^
ftianitie, too apparant : For Mr Cotton himfelfe, as I envie not
the fames of his morfeffs, nor the fweetnes of his Cufs 5 but wifh
him as Iargeap«r/e9 as I beleeve he hath an Heart ^ and a defire
to doe good with it : Yet it hath been faid, that his cafe is no
f rtfident) becau(e what he looft th in the Shire, he gees in the
Hundreth) and fits in as foft and rich a fadle as any throughout
the whole Countrey, through thegreatnes and Richnet of the
MarcbandizeoftheTowtieof Bofton, above other parts of the
Land. The truth is, there isnoTryall of the good orEvill
Servant in this cafe 5untill it comes to Digging or Begging, or
the third way3viz: of couzening of the great Lord & Mafter Chrift
Jefuf',by running to carnallmeanesind car 'nail weapons ^to force
imnspHr/ej for a rich and fetled Maintenance.
Chap. 57. ( replying to Chap. 60. ) Examined.
Peace. /Concerning Princes Mr C?o»o« ..addtth, that Princes
\^ out Ql State p&licie, doe fomeciajts tollerate what
fuits
Ike bloody lenent yet mon bloody.
_ _ _ _ _____
fuits not with Chriftianitie ( as David did Jeab ) againft their
wills.
Unto this it wasanfwered, that this agrees not with his
former generall Tropofahn, to wit, that it was evill to Tolle-
rate feducingTe ackers, and fcandabuf livers ; Mr Cotton reply es j
Yes, for Mofes laid downe in generall, Who £6 (heddeth mans
blood, by man {hall his blood be (hed; yctjoab was tollerated
tolive,&c. ^
Truth. If M/e* had faid ; It is not lawfullto tollerate a
Mmtbereri and yet after ward had telleratfcd iMurtherer, his
later fraftice would not have feemed harmonious to his former
fpeech, but Mofes did not fo, and therefore I conceive is not
rightly alledged.
Peace. Whereas it was further alledged, that that State po-
//c/e, and State necefptie, which permitted the confciences of Men9
will be found to agree moft punctually with the Rules of the
beft politician that ever the world faw ( the Lord Je fa himfelfe )
who commanded the permitting of the Tares.
Mr Cotton replyes , that he is not- againft the permitting
offome Antichriftiaru.) orfalfe Chriftians , unleffe they main-
taine fundamentdl Herefie againft the Foundation of Religion, and
that obftinately after c&nvittion 9 and withall feduce others : But
for fuch Heretickj and feducin^ Teachen, they are none of thofe
fartS) of which Chrift fay th. Let them alone.
Befides, fayth he. If by fares are meant grofle offenders:
then the [peecb of Chrift, Let them alone9 is not a word of cosi-
mandy but a \vord of-permijfion and prtdittion ; like that Luc. 22.
36. He that hath no Sword^ let him fell his Garment and buy
a Sword.
All Antichrifti- 'Truth. I an fwer, that there (hould be Antichriftians, or falfe
ans are fund*- Chriftia&s , which maintaine not fundarnentall Hereiie againft
m™fyWfa Foundation of Religion, Ithinke is ne w to the New Teftament of
*&"• Chrift Jefts 9 and to the fryatts the holy Sfirit propofeth by
John in his Epiflles, difcovering fuch to be the Heretic^ and
dpoftates, as deny the Lord Je fa ( as all Antichrijliam or falGs
Chrtflians doe more or leffe ) to be come in the Fleih the tru-e
Megttb} and anointed King, Prieft> and Teacher to his Church.
Ytcce. If Mr Cotton will make good his word 3 to wit, that
I JE will permit Come Anttcbriflians or falfe Chriftitns, methinks,
the
flhe bloody Tenent yet more bloody. 177
the whole Tryail of this matter might well turne upon this
Hinge, io that the true or falfe Chriftian be tryed by che Rules
ot the New Teftament.
Truth. If (o, he muft undeniably fubfcribe to this great and
Ckrifticui folicie ofpertnifion or lolle) ation : As for the Exceptions
" folio wing[llnletfe they maintaine Fundamehtall Heretic,
" and unleife they fin aftually ] Thefe pull backe againe with
the Lett hand what merchulFreetee he had given before with
the Right.
3. Butlaftly3by thh Interpret at ion of > Let them alone,, by Touching the
way of permiffion and prtdittion, it appeares that Mr Cotton/ Tares.
Thoughts are not without checks and doubting* what thefe
tares might be : For ( fayth he ) [ if by T^re; arc meant groffe
offsndourt~\ whereas before he fpcnt much precious time to
prove the Taret to be a kinde of dofer Hjfrcrite.
Moreover, all permiilion is of Evillfoc fome Good, fo he5 the
permiflrionofTrfr^forthcMjeafefake : In which refpea (as
] conceive ) the good Wheate is not fo terdred 5 nor the IFbrd
ofChrift Co attended to by fuch , as prefume ( in pretence for
the good wheate fake ) to pluck up thofeTdre/, unto whom
Chrifl Jejus for the good Wheate fake, hath for a Time granted
Exam: of Chap. 58. replying t& Chap. 61.
feace. T f V THereas the Difcufler profefledly waved any ^r-
V V g«wemfromthc«Mfw^erofPnwce/witnefl]ngin
profeffion or pratlice again ft ptrfecutien for caufe of Conference,
Mr Cotton replye«,that this is a yeelding of the Invalidate of the
Argument : But 2. that he urgeth not the number ,but the grea-
ter pietie and frefence of God with thofe Princes who have pro-
feffed and practiced again ft Toller athn.
truth. As I would not ufe an Argument from the number
of Princes about an heavenly matter ( as knowing that the
Kings and Rulers of the Earth commonly minde their owoe p0licie jiorg ,
CrownettHoWhrS) and Dominion*, more then Go^/; and fuch bittPietie urt
Prince/ as arc called Chriflian3 ufe GodsN*me9Crwne3znd Ordi- in Princes,
A- a- •
178
The bloody Tenent yet more bloody.
Jeroboam ufed Gr/a« Name3and fezabell ufed Fafting and
r the advancement of their owne Crownes, and perfe-
curing of the Innocent and Righteous*) So neither would I reft in
the Ghrtlitie? Greatnes or Gwdnes ofany. That which I attend
in this Argument is the Ground md Reafont of their Speeches- ;
which IP ay alfo have this Confederation to boote , that they are
the Speeches of fuch who fit at the helme of great States, and
were not ignorant of the Affaires of States 3 and what might
conduce to the peace or difturbance, to the wealth or woe of a
Common weak. To their Gro;wd and Reafont, therefore I attend
in the next Chapter.
A Speech of
King James
confidered.
No Man to be
fined from hh
nwfbip,
Exam: of Chap. 59. replying to Ghap. 62.
I
I
N this Chap, the Confederation of the Speeches them-
felves,Mr (Fottowfayth, he paffedby, becaufe, either
the Reafins wanted waight 3 or did not impugn e the caufe in
hand, as
Firft3 That Speech of King James \ God never loved toplant hit
Church by Blond : It is farre from us ( fayth Mr Cotton) to com-
pej| men to yggld to the Fellowfbip of the Church by bloudie
Ldwej or Penalties : Ncverthelefle, this hindreth not but that
hisB/oo</may juftly fall upon his owne head that (hall goc
about to fupplant and deftroy the Church ofChrift.
Truth. How light or how impertinent foever thefe Speeches
may feeme to Mr Cotton, yet to others ( fearing Go</a,lfo ) they
are m oft [ollid and waighty.
This Speech of Kingjame* feeraes impertinent in this caufe,
beca^^e (fay th M* Cotton ) we cornpell no man by bloudy Lawes
and Penalties to yeeld themfelves to the Fellowfhip of the
Church.
I anfwcr, as Saul by perfecuting of David in the Land of
CtfwaB, and thrufting him forth of Gods Heritage, did as it were
bid him goc ferve other Gods in other Countries : So he that
ftallby bloudie Lawes and Penalties force any man from bis
owne Conscience and IForfhip, doth upon the point , fay unto
him, in a language of blond* Come be of my Religion, &c.
a- Peace.
The bloody Tcnent yet more bloody.
2. feace. Why fhould not Mm as well be forced c o the Truth,
as forced from their Errours and Erroneojtf practices ? Since ( to
keepe to the Similitude ) it is the farm Power that fets a pto,
and plucks up wedes, which is true ( myftically ) in the fpiri-
iuati worke ofChrifl Jefm> in his heavenly planting by his Word
*nd Spirit.
^.Yruth. Iadde3 if men be compelled to come to Church Touching com
under fuch a peaaltie, for Ab fence .(as hath been pra&iced in
Old and New iLHgfa'ut ) How can M' Cotton fay, there is no for-
cing to the FcBowfbip of the Church ; when f ho wfoever with
ihcP&ifts ) he makes fo great difference , which Chrift never
made, between the Lords Supper, and the Word and Prayer., and
fay, that men may be forced to the hearing of the Wotd, but
not to the Supper. Yet the cmfciences of thou funds will tedifie,
that it is as truely grievous to them to be forced to the one
as to the other, and that they had as lief be forced to themeat
as to the Srotb9 to the more inward and retired chambers and
clofets, as into the Hall or Par/or, being but parts of the fame
ho.ufe, &c.
Peace. And I may adde ( Deare 'truth ) that the bloudie Im-
prifonments^^hippings and Bani{hments}t\\at have cryedyand will
cry in New England, will notibe ftild until 1 the cry of Repen-
tance, and thel/0«</ofthe Letmbe Chri^Jefw^ put that cry to
filence, But to the fecond Speech of King James, No marvcll A fecond
CfaythMrCoff^J that I part by that Speech, to wh,[tfeat
CfeJ obedience may be performed by the Pjpifls> ] for I found it
not in the Letter , and befide, how can Civil 1 obedience 'be per-
formed by Papifts, when the Bijhop of Rome (hall Excommunicate
a Preteftant Prince, diffolve the SnbjecJs Oath, &c.
'7r«^. fanfwer; King J^fwej profefling concerning the pap;fts m
0^of^%wwce(whichhetendredtotheP^5:> and which peld civil!
fo many 'Papifts tooke3) that he deiired onely to be fecured for obedience.
Civill Obedience, to my underlhnding did as much as fay 3 that
lie beleeved that a Papifl might ye^eld Civill obedience^* they did
in taking this Oalb, asqukt and peaceable Subjetts 9 fomeof
them being employed in places of Truft , both in his and in
Queene Elizabeths dayes,
What though it be a P^ijfr'Tefze/tf, that the Pope may fo doe,
and what though Bellarmine^ and others^'iAVc maintained fuch
A a 2 • bloudie
itfo
1 he bloody Tcnent yet More bloody.
The Parliament
at Paris, al-
though Popifl),
yet condemned
B&okgs and fo-
ments againft
Chill obedi-
ence*
All England
Papiftstandyet
the Pepe re-
nounced.
A twofold hold-
ing the Pope
at Head.
bloudie *f merits , yet it is no Gentrall Tenent of all Papifls, and
ic is well knowne that a famous Popijh Kingdoms , the whole
Kmgdome of France afTembled in Parliament in the yeare ( fa
calJd)j^io. condemned to the Fire the booke of Johannes
Marianus for mainteining that very fenent. And two moncths
after Bellarmines booke it felfe was condemned to the Fire al-
ib, by the fame Parliament for the fame deteftable Doftrine, as
the 'parliament calld it, as tending to deftroy the higher Power/,
which God hath ordained, ftirring up the Subjeftt againft their
Princes , abfolving them from their Obedience , ftirring them
up to attempt againft their Perfons, and to difturbc the com-
mon peace and quiet: Therefore all Perfons who ever under
Paine of HighTreafon, were forbidden to print, fell, or kgcpe
that booke, &c.
Peace. This ftffitge being fo late, and fo famous in fo neerc
a Popifh €ountrit> I wonder how M* Cotton could chaine up all
Papifls in an Impofibilitie of yeelding Civill obedience 3 when a
whole Popifli Kingdome breakes and abhorres the chaines of
fuch bloudy and un peaceable Vottrines and Vratticet.
2. Experience hath proved it poflible for Men to hould other
maine and fundamental! Doftrines of that Religion, and yet re-
nounce the Authorise of the Pope, as all England did under
KingHearyS. when the fix bloudie Articles were maintained
and practiced, and in them the Subftance of that Idolatrottt Re-
ligion , although the Power of the Pope of Rome was generally
acknowledged no other,then of a forreigne Bijbop in his owne
Vioceffe.
3 . But grant the Englifb Catbotickj maintaine the Supreame
Authorise of the Pope, even in England, it muftbe confidered and
declared how farre : If fo farre, as to owne his Power of ab-
folving from obedience (againft which the aforefaid Parliament
of Paris declared J the wifdome of the State knowes how to fe-
cure it felfe againft fuch Perfons. But if onely as Head of the
Church in fpirituall matters, & they give Aflurance for Civill obe-
dience, why (hould their Conferences more then others be op-
prefied >
Peace. Mr Cotton, ( as all men and too juftly in this Gontro-
perfte ) alkdgeth the Papifts practices, what ever profijfions o-
.thc.rwi.fc have been : So long as they hould the Pope , they are
furc
?he bloody Tenent yet more bloody.
ure of a Differi fatten to take any Oath, fubfcribe to any Engage-
ment, and of Abfolution for the Atting of any Crime of Treafon
or Murther againft the chiefeft States-men 9 and the State it
felfe.
Truth. What is it that hath rendred the Papifts fo inraged
anddefperate in England, Ireland, &c> What is it that .hath
fo imbittered and exonerated their minds, but the Lawet againft
their Confciences and Worfbtys ?
Pence. The two Sifters Lawes compared, Maries and Eliza- The tm Sifters
beths 5 concerning mens Co«/c/ewce^while Maries were certain- Lwes concern-
ly written with blond againft the Proteftants , Elizabeths may
feenie to be written with tfii/^e againft the Papifts.
truth. Deare Pedc*, Chimes of GoWand Diamonds arechaines,
and may pinch and gall as lore and deepens thofe of Brafle and
Iro/i, &c. All Lawes to force even the grofleft Confcience ( of the
moft befotted Idolaters in the world , Jew or lurk* 9 Papift or
Pagan ) I fay, all fuch Lawes9 reftraining from or conftraining to
JFbr(bip9 and in matters ineerly Spiritual! , and of no Civ/// na-
ture, fuch LtfTpeJ, fuch 4fli, are chaine/, are >o^^c/5 not poffi-
bly to be fitted to the Soules nec^ without opprcflten , and ex-
a ffer at ion. «
Peace. It is no wonder indeed that the Brains of thofe of
the Pofifb Faith are fo diftempered and enraged by yoabgs clapt
on the neck of their Conferences 9 when Solomon the wiftft ob-
lerves it comman : that Civill ofpreffir>n ( how much more
Souk- oppreffien, the moft grievous and intolerable } doth ufe to
render the Eraines of men (otherwayes moft/ofcr and judici-
ous ) madde and defyerate.
2. Trwffc. I anfwer (fecondly) grant the Practices of the
Papifis againft the Civill State, foivl^ dangerous,, &c. yet ivhy ration and kind"
fhould there not be hope (according to the rules of p;efr'e in nefe, may melt
Scripture, and folicie in E^per/ewce) that the coales otmercy and an E.nejn*e> A*
moderation may melt the Head of an E^ewie, as hard as any ftone
ormettall9 and render imbittered Enemies, loving Friends 9 com-
bined and refblved for their common fa fetie and Libertie/.
Thirdly 5 Againft the feare of Evill praftices the Wifdome of
the State may fecurely provide, by juft cautions and provifoes,
as of Sub failing the Civ/// Engagement \ of yedding up dvir wbancf by
Armes 8 the InflrumeKts of mifcbiefe and difturbance 5 of being Pap fts, 6*c.
noted
The bloody Tenent yet more bloody.
SuffiaenlPro-
vifions are made
in other Ntti-
ons,againft Di-
ftraftions and
Tumults from
typofite Confci-
fnces and Wor-
tit>dn<,,& home-
bred oppofttions
rnoft of all ex-
e9 fyc,
noted fas the JeTre/ are.in fomc parts ) by fome chftinttion of
or on their Garmmts, or otherwife, according to the Wifdome
of the State. And without fuch or the like fuffident caution/
given, it is not Civill Juftice to permit juftly fufpe&ed/>ery0w5
dangerous to the civillpeace, to abide out of places ofSecuri-
iie, and fafe Reftraint.
Peace. If fuch a cowrie were fleered with the«Con/aenceJ of
that Religion, yet are there fome 0£je#/o«/ waighty concern-
ing the Body of the People.
Firft, There will be alwayes danger oftumufa znduproares
between the Papiftsznd the Protefttnts.
1. Truth. Sweet Peace, th-ou mayft juflly be tender of the
qyiet rtpofe and fecure Tranquilitie of all men3 and with All
men ( if it be poflible, as the Scripture fpeakes ) as thou art an
heavenly daughter of theGWof peace and love. But yet thou
kno.weft the j^z/^/ome ofthe Engltfb Slate needs not be taught
from abroad ( where Libertie abroad is granted to the Popifh
or Proteftant Confidences ) of making fafe and fuffident pro-
vifion againft all Tumult/, and feare of uproares.
2. But fecondly> it is too too fully and lamentably true,
that the Congregations or Churches of the feverall forts of fuch
as in whole or in part feperate from the Parifb worfhip and
rrorfbtyperf) are farre more odious to, and doe more exafperate
a thoufand times^ the Parifh AjfernbUesy then the Papiftf orCa*
/W^MeJthemfelvesareordoe: So that if the People were let
loofe to take their choice of exercifing violence and fitrie, either
upon a Fopi/h or a Protefta?it Seperate AjftmUy > it is cleare from
the greater corrivation and competition ( made by the Proteflanti
ihat (eperate,) to the true Church, true Government, true Worjbip,
t rue Mi?iiftrie, true Stales, &c. the rage of the People would
mountup incomparably fiercer againft the one then the other.
Henct it was the P-apifls ever found more favour with thelaft
two Kings and their Bifhops , then the Puritants (fo called )
did., and the ieperate Afemblies were not fo maligned by them
as the Nonconformiflj, nor they fo much as the very conform-
ing Pxritants. And therefore fuitably it was belch t out from
a fowle mouth Ra^fkek^h^ Chaplaine to one of the late Bifbop* ;
Ap/rfgwe ( faidhejonall Con forming Puritants, they doe us
m.oitnn:.cniefe, Natwithftanding all this/ and the bitter In-
digna-
The bloody Tenent yet more bloody. 183
dignation of People againft thefe Sectaries ( fo called ) and their
Afkmbli^ yet the moft holy wifdome of the Father of Lights Ik* admired
hath taught the Parliament of England that wonderfull skill *™<*«**°f*te
( in the midft of fo many SpiritHall oppofnions ) to prcfcrvc the ^^cl \
Civill peace from th$ danger/ and occafwns of chill Tumult sand vill Peace.
I)iftraftions.
Peace. Admit the civill peace be kept inviolate, yet how fa-
tisfie we the j 'tares and jealouftcs of many who cry out of dan-
ger of Infeclion, and that Jezabels Vottrwe will leaven and fc-
duce the Land, &c.
Truth. 1 will not here repeate what in other parts of this
booke I have prefented touching that Point of Infeftion. At
prefent, lanfwer;
Firft, It is to me mod improbable , that (except the Body , r
of the Nation face about from Proteftanijme toPoferie) fas in . pifts ^/
esp that the number of Proteftants turning England.
Papifts, will be great in a Proteftant Nation, efpecially if fuch
fecuritie be taken , as was above-mentioned, and otherwife3
asthe^dfemallorderj&c. together with fuch publick notes
zndinarkgs (Ipefo re mentioned) on the People of that Way>
becaufe of their former Brattices.
Secondly 3 Yea, why fhoald not rather the glorious Beames
of the Swine of RighteoufneJJe in the free Conferring*^ Diluting*
and Preachings of theGe/^/of Truth, be more hopefully like
to expell thofe Mifts and Fogs out of the minds of Men^nd that
¥<*?$$} JeweSiTnrkeSyPaganS) be brought home, not onely into
the common roade and way of Proteftanijme, but to the grace of
true Ref entance and Life In Chrift. 1 fay, why not this more
likely, by farre, then that the mifis and fogs of Poperie (bould
over- cloud and conquer that moftg/orzo:^ Light.
Peace. 'Tis true, the holy Hiftorie tells us of one Sawpfen
laying heapcs upon heapes of the proudeft Philiftims ; of one .
David) and of his Worthies, encountring with and flaying their
flouteft GydW/ and Champions, yet it is feared fuch is the de-
praved nature of all mctnkinde ( and not of the Englifconely )
that like a corrupted full Body, it fooaer fucks in zpoyfoned breath
of Infettion^ then the p«rt/J Ay re of Truth, &c.
Truth. Grant this, i anf^ver therefore ( thirdly ) If any of
many confcientioufly turne Papifts : 1 alledge the Experience
of
184
'I he bloody Tenent yet wore bloody.
MHp/romHol-
hind.
MI John Ro- of a holy, wife, and learned man , experienced in our owne
binfon^cw- and other SfdfeJ d/d/rej, who affirmes that he knew but few
fedJbisTfftt- p^iincreafcj where much Libertie to Papifts was granted,
yea fewer then where they wtre reftrained : Yet further, that
in his Conscience and Judgement he believed and obferved that
fuch Perfons as conjcientioufly turned Papifts 9 (as believing Fope-
rie the truer way to Heaven and Salvation ) \ fay, fuch Perfons
were ordinarily more confcionable, loving, and peaceable in
their dealings, and neerer to Heaven then thoufandsthat fol-
low a bare common trade and roade and name of Proteftant Re-
ligion, and yet live without all Life of Confcience and Devoti-
on to GoJ, and confequently with as little love and faithfuluejfe
unto Afe«.
Peace. But now to proceed; a third Speech of K\ng James
wzz£ Perfection is the note of a falfe Church, the wicked are
Bejiegcr.s, the Faithfull are befieged, upon Reve/. 20. 3 M' Cotton
here grants, that it is indeed a Note of a falfe Churchy but not
a certaine One -, for> fay th he, which of all the Prophets did not
the Church of the OldTeftament perfecute>
Truth. Mr Gotten granting perfection to be a degree ofFalfe-
kood&nd dpoftacie, as he doth in his following words, he muft
alfo grant, that where fuch a Dottrine and pratlice prevailes,
and the Church growes obftinate after all the Lonfr meaneg ufed
to reclaime , fuch a Church will proccede to further degrees,
untill the whole be leavened with Fal(bood and 4poftacie.> and
the Lord divorceth her,and cafts her out of his Heart and Sight 5
as he dealt with Jfraelznd Judah : And it will be found no
falfe,butadutifull part of a faithfull childc to abhorre the
whoredomes of fuch an one, though his own Mother , who for
her obftinacie in whorcdomes is juftly put away by hi* hea-
venly Father t but of that Cthe Lord afllfting) more in its
place.
Peace. Further , Whereas it was faid , that M* Cotton had
pafled by King Stephen of PoUnd his Speech , to wit, the true
Difference between the Civz/Iand Spiritual! Government^ Mr Cotton
Kirt ani"wers,thatit is true, that the Magiftrate cannot command
their Scutes^ nor binde their Confcience/^ nor punifh their Spi-
ritj :. Ail that he can doe is to punifti the Bodies of Men for de-
ftroy ing or diftarbing Religion,
Truth..
A third Speech
cfKirg ]ames
confidered.
Ftrfecntm or-
dinarily the
markg of a
Falfe Church.
fyescb*
bloody Tenent yet more bloody. 185
Truth. It is true, the Lord alone reacheth the Scutes or £/>/•
rittofMen, but he doth it two wayes.
Firft 3 Immediately (Hiring up the Spirits of the Prophets, by
ont) Vreames, 8cc.
Secondly, By inftituted Meanes and Ordinances : of which
is the Qotftion : Now Stefan King of Poland profefied that he
w&s King of bodies, and not of Conferences : It being moft true, fifus betrujisd
that the Lordjefa hath appointed fpiritnall Rulers and Giwer-
now*) to binde and loofe SoJt/e* and Confciences, to wound and
kill. Comfort and fave alive the Spirits and Conferences of Men.
This power Chrift Je fa committed to his true Mongers 5 but
ohj how many are there that pretend to this Apoftlefhip or Mi-
niftrie , who yet have fold away this fpiritnall Power to the
Earthly or worldly powers, upon an (implyed fecret ) Condition
or Prow/o, to receive a broken Reed an /4rme of Flefa ( in (lead
of the Everhfling Armes of Merc>5) to proted them .
Peace. With your leave (DcareThtfJb j let me adde a fe-
cond: If the Magiftrate ( .is Mf Cf)«8« fayth ) puniih the ^flfy for
a fpiritualloffente, why doth he not puntth by afyirituatt pow-
er as afpirituaU Officer, with a jpiritttall Cenfure and punifoment ?
Truth. M* Cotton will tell us that the WzeJ of the Ifraelites
were puniihed for fpirituall offence/ : And we may againe truely
affirmc, that the very cutting offby the material! Sjpordout of
the typicallLznd of Canaan, was in the type, a fpirituall punifi-
ment.
Peace. Mr Cotton is not ignorant of this , and hath often
taught of thefe Types from Paffages on Genejts and other bookes
Truth. The Faffeer of Lights gracioufly be pleafed to fet home
the light he hath vouchfafed him, & fix and imprint the bcames
thereof in his heart and affeftions alfo.
Peace. This Argument (of punifhing the body for the foules An
good) I remember ivas feelingly refented by an honourable ufed i
Gentleman in the Parliament againft the Bifhops, urging how con- m
trary unto Chrifl Jefufthpk Prelates were ; for Chrift Jefa did
make way for his working upon Mens/w/e^by fliewing kind-
neffe to their bodies, &c. but Prelates contrarily. Sec.
Truth. All theAngeltsof God will one day witnefl^that
Chrift Jefu* was never Captain to Pope, nor Prelate, Presbyter, no
B b • npr
1 86 ihe bloedy Tenent yet more bloody.
nor Independent, Emperour nor King 9 Parliament^ nor General
Court, who punifh and aftlic% perfecute and torture the bodies
of Men under pretence of a fyiritHaU and religious medicine.
Peace. Yea3 but fayth MF Cotton, Religion is difturbed and
dtftroyed, what (hall be done >
Of difturbdnce Truth- Rdigon is difturbed and deftroyed two wayes.
of Religion- Firft ,. When the Prof effort or Aflemblies thereof are perfecu-
ted, that is hunted and driven up and downe out of the world:
Againft fuch Peftroyer/ or Difturbers ( being Tyrants and Op-
preflours,) theCzv/// Sword ought to be drawen.
The Bijbops as Peace. The drawing of the Sword of Juftice again ft fuch 7).
fif^lfj^ rants' ^^e^eve hath prevailed in Heaven 9 for the Parliaments
ibePail'iAment faccefcs and pre/peririe ; The turning from the violence that was
therein profpered in the hands of tfaofe Men of Blond the B^opi, ( as in the Men
froinHtwen. vtNinivies cafe ) hath laid the long and violent ftormc of Fire
and Ehud, &c.
Trwfc. Yea let themoft renowned Parliament of England^ and
all England know., that when they ceafe toliftento Vaniells
Daniells COM* connfeS to Beljbazzar> to wit, to (hew A/ercy to the poore, ( even
/e/toBel-fhaz- the pooreft and moft afflicted in the World ) the Confciences of
zar preferveth y[^9 ^en is their Parliamentarie Glory and Tranquillitie ecclip-
. fed: Till then I confidently believe, their G^er^em( which
hath now fo many yeares with fo many Wonders continued )
fhall not be numbred, nor another fatall change furprize
them.
But now ('$•) the Difturbance or VeflrHttion of Religion is
ffiritwll? byfalfeTedcfeen,falfePropfeef^by fpirituall Reie//i
and Trqttrs againft the W'orfbip and Kingdome ofChrift Jefus ;.
Againft which Vifturbers or Veftroyers, if Cfor//f Je/w^ have not
provided fufficient fyirituall Defence, let A/o/e/ (his ancient
Type,) be faid to exceede him in Failkfulnefle, David in holy
sed/e and affettion to the houfe of Go*/, and Solomon in wifdome
and heavenly frndence^ in ordering the Affaire/ of the holy #V-
.
But further, whereas it was (aid 3 that to confound
ihefe ( to wit 3 a Civf// and Spiritual! Government ) was Bd£e//
and/erri/fr; MrCoffow replyes3 Tfeat is Bak// to tollciateand
advance Idolatrie. 2. ( Say th he) though Chrift hath aboliflied
*N<itiQnallCbnrcb' State, which Mofes&t up in the Land of C^-
The bloody Tenent yet more bloody. 387
man, yet Cbrift never aboliftied a National Civill State , nor the
Judicial Lawes of Mo/e/, which were of Morall Equity and
therefore ( fayth he) If the true Chriftt bloud goe for the plant-
ing of the Cwrch, let thefalfeC&rf/hgoefor fupplanting it.
truth. I anfwer ; Babell was infamous for Pride , for Confufi-
on or Viforder, for Idolatriey fortyrannie: Now let all perfecu-
ting Cities and Kingdomes be examined and fee if they have been ~ ,. ,
clearefromanyofthefe:andefpecially from Bakells confufton ^tionaU
and diforder, from monftrous mingling of Spiritual! and Cwill9 church of .
the Vevills Worfiif with Gods vejfells : It was no Confufton in the Ifraell.
National! Church of Ifrael for the Power of that Nation 9 in the
hands of Kings and Civill Rulers, to purge that Nat iottall Church
by National! force of weapons and Death : But fince M* Corfow ac-
knowledgeth tbatCfcr//l hath abolifhed that National Church,
and efiabliihedCo«gr«g4fzon<i//C6«rcfee/5 (in forac of which pof-
fibly may be no Civill Magiftrate fearing God, for few wife or HO-
ble are called3snd confequencly few godly or Chriftian Magiftrates
prokfiingCbriflJefa) What is this but Babell or a Eabylonifh
mixture of the Old and New Te (lament 9 Natiouall and Cwgrega-
tionall Churches power and pratfices together > , o .
Peace. 2. WhatifC6r//?7e/k have not abolifhed a Ndf/owrf//
Chnrch State 9 itisfufficient that he hath aboliQied a Nationall
Church. And if (b, then in Church matters thofe National! Judi-
cialls, and the ufe of thofe fcationall Weapons and Pnni(bments3 in
attending upon fuch zNationall Church: Yea what colour of
Morall Equitie is there that all the Nations of the World ( moft of
which ntver heard ofChrift) fhould be ruled by fuch Lavres and
Punijhments as were peculiarly and mirdcuhvfly given and appoin-
ted to one fele&ed and culd outN"^io«5 conceived, borne, and
brought up ( as I may fo fpeake ) from firft to hft; by extra-
ordinarie, and miracklout difpenfation ?
Peace. There may be ( fayth M*C)tton} difference between
the Nations profcffing Cbrijiianiiie^ and other Nations.
truth. There is indeed great Difference : There are two Tm font of the
forts of Nations or Peoples of the tForld} which (hall be Fe?re//for Nation of the
the devouring flames of the Lord Jefits^ 2 Theff. i . Firft3 fu^h as World,
know not Gbr;/f Jefus , of which fort the greateft part of the
Nations of the World ( beyond all colour of comparifon ) con-
fift. 2. Such as have heard a found, and make fomeprofef-
B b a .
i88 The bloody Ttnent yet more bloody.
(ion of the Name ofChriftJefuf, and yet obey him not as Lord
and K/wg, 8cc.
Now it is true at the 'Tribunal! of this dreadfull Judge, Tyre
and Sidon, Sodome and Gomorra, (hall finde an eafier doome^then
fhall Bethjaida^hora&in, Capernaum, Jerufalem, &c. AndM* Cot-
ton need not feare the efcaping of a faUe Chrift, when all Abi/ow
profefling Chrift ianitie ( Papift or Proteftant ) ( if yet found difo-
bedierit to the true Chrift ) (hall pafle under a more fierie Sen-
tence then all Mahumetane and Pagan Countries.
Peace. M* Cotton will not ftick to fubfcribe to this ; But, the
falfe Chrift t bloud ( fay th he ) ought now, to be fpilt.
the Truth, Since there are fo m my falfe Cfjrifts ( as the true Chrif
true and falfe Prophefied) Mr Cotton muft unavoydably name and deteft and
Cbnfts. convift thofe falfe Chrifts, Popifb and Proteftant, &c. upon whom
he paffeth fuch a prefent Sentence. He muft alfo direft the way
how the true Chrift may fhed the bloucl of the falfe Chrifts.
When Mr Cotton hath done this faithfully and impartially
( according to his Conference and prefent Judgement ) whac
Reader will not at firft view fee rifing up from fuch Premifes
thefe foure Concluftons ?
Firft , Ai^Hngft fo many Chrifls extant (that is vifible Chrifts
Head and Body ) in the Chriftian Antichriftian World , there can
but One Chrift be found to be true.
Secondly , That Chrift which Mr Cotton profefleth ( accord-
ing to his Confcience} will be He.
Thirdly, All fuchCkr/jfaasareextant^ befide Mr Cottons,
Head and Body, ought impartially to be put to Death , as falfe,
counterfeit, blafphemottf, &c.
Fourthly , Such as embrace his Chrift , that is , be of his
Church and Confcience , are bound ( if they once get power in
their hands) to purfuc with fire and /word, and to (bed the
bloud of all the falfe C6n/fo3 that is, the feverall forts of falfe
or Antichriftian jyorfhifters*
Peace. Oh how wife and Jiighteow is the Lord, in letting
loofetheJfo//e and Lyon ( perfecutors and Hunters} upon his
Sheepe and People, that by their owne painfull fence of fuch
bloudle violence and crueltie, he may gracioufly purge out the
Malignant venemow Humours of fuch fowle Antichriftian and
bloudie Z)oSrme/.?But to the next, the King of BohemiM* fay-
ing,
'The bloody Tenent yet more bloody.
ing. Whereas it was faid that in this Kings Speech Mr Cotton 'King of Bo-
had patted by that foundation in Grace and Nature , to wit., that hemia his
C0»/aetfceoughtnottobe violated or iorced3and that fuch s^ecb'
forcing, is no other then a Spirituall Rape.
M* Cotton replyes , It was not pafled by 3 but prevented in
"ftating the jg«e/to, where it was faid, It is notJawfull to
"Cen fare any, no not for Errsttr in Fundamental Points of
cc'DQclrmeorWror{hifo till the Conscience of the offeadour be fjrft
<c convinced ( out of the Word of God) of the dangerous Er-
<€ rour of his way, and then if he will perfift , it is not out of
cc Conference , butagainft his Conference 3 as the Apoftle iaytb,
"f Tit.$. ii. ) andfoheisnotperfecuted forcauie of Con-
cc fcience, but for finning againft his Confcience.
i.lruth. lanfwer-jtheforcingofa^bm^thatis^hevio- Spiritual!
lent A&ing of uncleanneffe upon herW/e againft her wi 1 1, we Rapes.
count a Rape : By Proportion that is a Spirituall or Sonle-ra^
which is a forcing of the Confcience of any Perfon 3 to A6h of
Worfhrf^ which the Scripture entitles by the name of the Mar*
riage bed, Cant. i.
This forcing of Confcience was in an high meafurethe bran-
ded finne of that great typicall Machiavel Jeroboam, who made
Ifraelto Worfbty before the Golden Ctlves : And this is the abo-
minable pracJice of the Second Beaft, who compeils all to take
the Marke of the firfl Beaft, and this is the iinne of ( the myfti-
cali Arnmon) the Princes of Europe , and of the Antichriftlan-
World^thofc myfticall effeminate iA^who s;ive their power
to the Bed/?, themfelves ( together with that Man of Sinne and
Filtbineffe fthe Tope ) Practicing moft odious fpirituall wi-
cleanneffe upon the Confcience s of the Nations of the Earth.
2. Peace. DeareTrw^ who knowes not whofe voyce and
Song this is, but that, of all thebloudie Bonners, Gar faers, and
moft devouring perfecutours that ever have or fljall legally in
way and pretence of J«/f/ce, perfecute. [You pretend Confcience
that you dare not come to Church becaufe otConfcience, that fo
tofoearetfubmityfubfcribe., M conforms > is againft your Confci-
ence, that you are p^rfeca ted foi1' your Confcience^ and forced
againft your Confcience.
Truth. Indeed, what is this before the flaming eyes ofCbr*/?,
but as C^mw/i-likeizitheiype j fome 1 a fcullRavijber dealer
7 with
bloody Tenmt yet more bloody.*
A»nonJb//rd- with a beautiful 1 Woman, Hrftuiing all fubcle Arguments and
wjhngwfTa- gentle per fwaftons, to allure unto their fpirituall L«/J and F//-
mar, * 7)/>*. thineffe, and where the Confcience freely cannot yeeld to fuch
Lfc/J and Folly ( as 7'rffW^r (aid to Amnon ) then a forcing it by
Penalties, Penall Lawet and S tames ? Yea, what is this but more
filthy and abominable then is commonly practiced againft ra-
vifhed Women, to wit, a peri wading zCcnfcience that it is obfti-
nate, obftinate againft its knowledge , that a man might law-
fully have yeelded, that he is convinced of the lawfulaejfe of the
Aft, and therefore may juftly be pumfhed for repelling fuch
Arguments, and refitting fuch ferfmfiont againft the Convittioa
of his owne Cmfcience.
3 . Peace. It is a common Queftioitj made by moft, who fhall
be Judge of this Convicted Conference ; mall the luftfull Ravifher
( the Perfecutor ) be Judge > Will the burning Rage of his <Sjpi-
fkM. ''juke, ° f'wa^ Filthineffe and Anticbriftian Beaftialitie caufe no making of
fpforfor Cwijfci- tnc fcales of 7«/J/ce .? And will Mr Co/to» indeed ( except he fu-
•ence becwuift. fpend them ) have all the CiviS Magiftrates, or Civil} States, or
General! Affemblies, orGeurts of People in the Werld ( according
to their fever all Conftituti&ns ) (it Judges o're Confcience> to wit,
when the poorc ravifhed Confciences of Men are convinced.
Truth. What is this 9 but (in truth ) to iubmit the Soulet
and Confciences of the Saints ( yea the Conference of the Lord Je-
fain them,^ unto the JForWthat lyes in wickednefle ( and to
the Dm// in it ) out of which God hath chofen ; but few, that
are wife, or that are Great, Rich, or Noble.
4. And to end this Paflage, what is this, but to deftroy that
di/Hn&ion of a true and falfe Confcience9 which the holy Sfirit
expreffely maketh, telling ( 2 IheffaL 2. ) of Anticbriftixns that
make Conference of L>'e/,believing them confcientioujly for truths.
What is it now to force a Papift to Church, but a Rape , a 5o«/e-
Churcb-Papifts Rflp? / he comes to Churchyth&t IF, comes to that Worfblf9 which
^ ^•t/(™s his Conference tells him if falfe, and this to fave his Eftate , Cre-
to be forced and ravifhed? Take an inftance of holy Cranmer,
and many other faithfull JPitncfles of the fntffc of Jejk, who
being forced or ravifhed by terrowr of Death, fubfcribed, abjured,
went to A/d/Je, but yet againft their Wills and Confciences. In
both thcfe Inftances of Pdpljf* and Proteftant, Mr Co^o« muft con-
feffe
The bloody Tenent yet More bloody. 191
fefle a Souk- Ravijhment ; for^the Conscience of a Pafift is not
vinced that it is his Untie to worfhip God by the Englifh common
Prayer- Bookg, or THreftorie, &c. And the Cottfciences of many
are not convinced but that it is their finne to cooie at either
the Papifts or common Proteftants Worjbip. So both Papift&nd
Proteftant are forced and ravilhed by force otArmes, ( as a Wo*
man by a Luftfull Rwifier ) againft thur 5ok/eJ and
Peace. Againe3in that King of Bohemias Speech Mr Cottoflpaf-
fed by that moft true and lamentable experience of all Ages^ to
wit, that perfecution^ for caufe ofConfcience 9 hath ever proved
pernicious, and nath been the caufe of great Alterations and
changes in £f<tfe* and Kingdomes. To this [Vlr C^fofl replye?,
No experience in any ^gedid ever prove it pernicious to punifh
Seducing dpoftates, after due Conviftion of the Errcwr c f their
way : And he asks, wherein did the burning of Servetw prove
pernicious to Geneva^ or the juft Execution of many Popifh Pr lefts
to Queene ElizAbetb, or the Englifb State ?
Truth. I anfwer, though no Pliftorie did exprefle \vhat hor-
rible and pernicious mifchiefes the perfecuting of the Arians
and others caufcd in the World: yet is it lamentably fufficient *f4r; fir
tothePoint, that all Ages teflifie f and I had almoft faidall
Nations) how pernicious this Doftrine hath bem in raifing the
devouring Barnes of Fire and Swerd3 about HereficJ^ Apoftates^
Idolaters, Blafphemers, &c,
Pe^ce. Later Times have rendred die obfervation of that
K/«g moft lamentably true3 in the many great Defofations , in
Germany, Poland^ Hungaria, Tranfilvania^ Bohemia, France^ Ting*
land) Scotland 9 Ireland , Low Countries ( not to fpeakc of the
mighty warns between thofe dreafull Monarchies of thcT«r^
and Perfians&nd other Nations )to the Flames whereof although
other caufes have intermingled, the Matters of Herefte^ Blaf»
phemiejdolatrie, &c. have been the chiefeft fparkes and Bellowes.
Truth. It is true ( as Mr Cotton fayth3 /it hath plea(ed the
God of Heaven to fpare fome particular places^ and to preferve
wonderfully for his Name and Mercy fake, Geneva tEnglandfec,
&c. When they have been fafagedznd invaded : Yet Mr Cotton
conferltih,that Qiecne Elizabeth I .y that courfe had like to
have fired the Cwiftian World in Combuftion, which though it
;| , pleafed
1 he bloody lenent yet more bloody.
The bloudie Te- pleafed God to prevent, yet later times have fhewen how per-
nent Gniltie of nicious this Doftrine hath proved unto England, Scotland, Ire-
fth'effhand fc»4>&c- intheflaughterof foraanyhundreth thoufandPa.
Proteftancs ?*fts and froteftants^ upon the very point f principally ) of He-
toefyftilt. refte, Idolatrie, &c.
Peace. To end this Chapter : To that obfervation that Per-
fecutionforc&ufcofConfcience was pra&iced moft In England^
and fuch places where Poperie reignes , implying that fuch
pra&ices proceed from the great Whore , and her "Daughter x :
Mr Cotton replyes , it is no marvailehc pafled by this obfirvation
in the Kings (peech, for it was not the Speech of the King , but
of the Prifoner, and it was not the perfecuting of Anticbrjftians9
but of Nicknamed Puritans , and of them too without Conviftion
of the Err our of thdr way : He addeth that he could never fee
cc Warrant to call that Church an Whore , that wormipped the
"true God onely in the name of Jefus, and depended on him
ec alone for Righteoufoefle and Salvation, and that it is (at le 3 ft )
<€ a bafe part of a childe to call his Mother v>hore,who bred him
cc and bred him to know no other Fatber3but her lawfull H«/-
cc band the Lord Jefu* Chrift
Truth. Whether the Obfervation was the Kings, or the Prz/e-
Tiers, yet it was pafled by : And if thofe Puritants or Proteftants
perfecuted, were not convinced, Himfelfe ( as he here faythj
The ftrongejl never faw W^.rrant, that is , was convinced, for to call fuch a.
Arms <&fmrd Church as he here de/cribeth, an Whore, yet not a few of his op-
»te ordinarie pofites will fay, and that aloud, that He and they were or might
clnSfl/wi of have ^cen Convinced3what ever JFf e or fjbe> themfeives thought.
Cnfcience. *^ne trutn IS 5 tne Ctirw^// ^urorJ is commonly the Judge of the
Tonviftion or obftinacie of all faff o fed Hereticks. Hence the faith-
full fFituejfet GfChrift* Cranmer, Ridley, Latimer,hzd not a word
to fay in the JDifyutationt at Oxford: Hence theNon-conformiftf
were cry td out as obftinate Mtn 3 abundantly convinced by the
Writings of Whitgift and others : And fo in the Conference
before King James at Hampton Court) &c.
But concerning the Church of England, whether a daughter or
, no of the Great Whore of £0me , It is not here feafonableto
miomtl repeat* what the Witness of Cfcr//* to B0«J/5 Etnifiment/ r and
obwrdb of Ded^/; ( whom Mr Cotton here calls the rigid Seferation} have
England. alledgcd in this cafe. I thinke it here fufficient to fay two
things.
The bloody Tenent yet more bloody.
things. Firft, M« 'Cotton him felfe is thought to believe that it
is not a profcjjion of wards containing many fundamental Do-
ftrinet that makes a people a true Church , who profeiling to ne
know Go4y y** in worses deny him 5 notwithftanding that tke&weji dl-
araongfttbembyGo*// gracious Diffcnfation much good may «/'«£ °/ Chriil
be wrought by many,
2. Mr Cotton himfelfe will not fay that ever Chrift Jefa was
married to a Natiowll Church^ which all men know the Church
of England ever was 9 and M' Cotton elfewhere ackno wledgeth
( as Nationall ) to be none of Chrifls 9 but onely Churches Con-
gregationafl.
Exaw: ^/Chap* 60. Concerning the Romane Em-
perours 3 which did or did not perfecute.
Pwce.T 7 T 7 Hereas it wa$ anfwcred3 that Godly Perfons ( as
V V fonie Godly Emperours } might doe evill, to wit,
in per/ecwtwg: And ungodly Emperours in not perfecu ting, might
doe well, &c. Mr Cotton repl yes, This begs the Gfaeflion, to fay
thatKiwg/alledgedby the 7Jrz/o«er did that which was good,
but Kings alledged by Mr Cotton ( though better pcrfons ) did
that which was Evill.
'truth. I think Mr Cotton miftakes the poore Prifoner if he con-
ceives him to have argued from the Number , or ( by way of
comparifon } the Qualitie or Goodneffe of the Kings. 1 am Cure he
miftaketh the Difcufleiywho argues neither from their Fer/o///,
nor Number 3 nor Prattices3but from the waight of their Speeches^
qualified onely with the confederation of their State : Their Spee-
ches Mr Coftotfpafled by,but now hath waighed^though not fo
fully as it may pleafeGo^tocaufe Himfelfe^ or others to doe
hereafter.
Teace. I conceive it to be a further nriftake , to thinke the
Difcufler accounted the Perfons alkdged by Mr Cotton better
Per/ew/ then thofe alledged by the Prifoner.
Truth. The Difcufler compared them not 3 but dcdred that
their Speeches and Arguments might have their juft and due
waight} and then I believe it will be found, not a begging^ but a
twwtt'ngofthc ghieftion, even from the Teftimonie of Come Kings
themfelves.
C c , , Chap
The bloody Tenent yet more bloody.
Cotton?
Chap. 61. replying to Ghap. 64. Examined.
Peace. I N this Chapter Godis plcafed to leave Mr Cotton to fall
1 into two Evit/s, then which (ordinarily ) greater can-
not be among thefonnes of Men : I fpeake not of the Aggravfa
tions of malice and obftinade > which I hope the moft gracious
Lord will keepe him from, but of thcpnnes themfelvesin them-
feives : The One is monftrous Blafphemie and abominable pro-
fanation of the moft holy Name of his moft High and holy
Md^er, &c. The fecond extreameft Crueltie and tyrannie againfl
Men his fellow Creatures.
por the firfl, after a new refined fafhhn and drefs, he projects
how to mrnc thl'g Wh0le Dunghill of the corrupt and r*ffe;i
World, into a moft fweet and fragrant Garden of the Church,
or D0i;e ofChrift.
For the (econd, he contents not Himfelfe with the Severitie
and Crueltie of former times exercifcd by the Emperourt profe^
iing the Name ofCbrift, againft fuch, whom they repated He-
retickj, but blames them for applying too favourable and gen-
tle Medicines of Exile and Banifhment , and in plaine tearmes he
fayth. It had been better they had put them to death.
truth. Your obicrvation ( fweet Peace ) is full of pietie and
Mercy : It is moft true, that a private opinion, or an Aft of Ami-
chriftianifme and Idolatrie, like a dead flie, may caufe a fweet pot
ofGhriftian Oyntment^ to yeeld a flinching favour , but fuch a
Dottrine, of fuch a generdl Nature and extent a as reaches to all
men, to all the World (In my appreheniion ) fhould caufe Men
to feare and tremble at fuch ROC^J, againft which fuch Gallant
veffells may/Jr%, and/p/if, if the moft holy and jealous God, be
pleafed a little to withdraw his holy hand from theft?ering-o£
them.
Peace, Let me (Deare Truth J.fumme up the Head/9to which
I fhallrequeft your Confederation.
It is true ( fayth Mr Cotton) when Go(/ advanced Conftantine
anci other Chriftian Emperours to fit on the Tyrone , the C^«rcfr
foone becarae a 1TM*™S*9 and he alfo feemeth to confent
Cf that the unknowing zeale ofConftamine and other good Empe-
rows did more hurt to Chrijlianitie, then the raging fury of
"bJoudie
the
7« Relighuf.
Aires.
"
7he bloody tenent yet more bloody.
" bloudie Neroej; But withall he addeth that their untyowing
cc zealedid not lye in puniftung notorious Heretic^s, Seducer/,
cc&c. And he fay th, that the Church never had hurt by fuch
"funifbmentf. Heaffirmeth that it is no Sol/ecifme in Religion
<c for the whole World to become Chriftian : that the World bc-
ce came Antichriflian by the tollerationof Princes 3 andthdrad-
cc vancing of Church affaires, together with the unwatchfullnefle
Cf of fuch being advanced: that if the World had renounced
cc Paganifme^nd profefled Chriftto be the Sonne oiGod, but yet
ec had been kept from the Fellowjbip of the Church till they had
<c approved their frofejjion by a iincere converfation, it had been
Further, He faytb, theChriftian Emferours did permit Here-
**ticty to live in the field of the World , that they feldome or
cc never put them to Death for hcreticallfravitie (though it had
ec been better ( fay th he ) they had fo done with fowe of them,
€cbut onely exfelledthem from fofulow Cities and Countries
<c where the Gangrene might fpread, &c.
'Truth. You have well fummd up (Sweet Peace) I ftall cbrifls Garden
briefly touch thefc Heads, with Gods affiftance ; and tirft con- &*nes by
ccrnmg the zeale of the Romane Emferours. It is confeft by Mr lm. '
Cotton^ that upon the good Emferours coming to the Throne^ th e ^
Church foone became a Wilderneffe^ and that was a greater hurt /bines.
and mifchiefe then ever befell the Saints and Churches under the
fierieper/eotfzowofthe moft bloudie Neroes $ furely fuch zeale
that brought forth fuch fruit to C^hriftianitie might feeme juftly
to be fufpe&ed not to be kindled from Heaven, but from
Mm.
2. It feemes not reafonable to the weakeft underftanding5nor
fuitable to the wifdome and conftant care and love ofChrift Je-
fw to his Wife and Sfoufe in his ab fence, that the Romane Errje-
ro«n(hould be fuch Godly Perfons , and that alfo neither by
Chrift Jefw nor hisdfoftles or Meffengers the lead wordthonld be
directed to them, when, as yeta they were extant, in Chriftf and
his Meffengers times ; and ( by the bloudie Tenent ) mufi be fup-
pofed invefted with fo high a calling too , fo high awor^e and
dutie.> as higher is not to be performed in the whole
that Ex Offitio) to wit, the Eftablifbing, Governin
the Church^ the Sfoufe, and Kingdome ofChrift Jefm.
C c 2 ; Fejff. 2.
196 Tie bloody Tcnent yet more bloody.
Peace. 2. The Church and Servants of Chrift had great hurt
The Arrians ( notwhhftanding Mr Cottons contrary beliefej by the Empe-
perfected and rours perfccuting,of whom they judged heret *fd//,partly in that
terfecutiflg. the 4rrians were hardned by their fufferings, and Arrianifrne in-
creafed by thcfufftrings of the profeffours of it 5 as alfo that the
Chriftians were more fcverely perfecuted ( as hath often alfo
come to pafie ( in the Interchanges between the Papift and the
Troteftant ) when the Arrians came ta weare the Swtrd, and the
Orthodox Chriftians were under Hatches.
Truth. 3. But that the -whole Ifarld that wonders after and
worfhippeth the Beaft, fhould yet poifibly be of the fmall Num-
ber, that follow the Lambe, and (land oppofite to the Beaft, on
Mount Zion: That the World upon whom the viatb of plagues
and vengeance are to be powred according to the infallible Pro-
. phecies ( not to fpeak ot the World from other Scriptures ) that
xbween this whole W°rld(l % -) ^o^01 be brought into tuch an 0/ze-
World and ne* with Chriftje fay fecmes fo erode to the fundamentall Enrni-
tie bet ween Chrifts Seede and the Serpents ^ to the priviledge/ of
the Saint/, to the f Hritie of Cbrift,to ibeftreame of Scripture^ and
in particular to the fweete -laft #!// and Te/l4f»ewt otthe Lortf"
7^/5 and the nature of his particular F/ocj^ &c. That I can-
not wonder fufficiently, how any man profefllng but a fmall
Knowledge of the My fteriet and Kingdome of Chrift Jefuf 9 fhould
be fo vailed, fo obfcured, fo to write of the ftate of Chrifts
Church and theJPor&^as Mr Cotton doth >
Peace. Cbrift Jefus ( Blefled 'Truth ) gave not thankes to his
moft holy3 moft wife Father in vaine, for hiding from Wife and
Prudent, and opening to "B&bes and Sucklings.
A-Chriftitnhie T™th. 4. But further, Such a Conversion of Peop le from
from Idolatrie to Chriftianitie, as fits them to be f>ro/ejjfo«r/ of the Sonne
of God, but yet not fits them for the Fellowfbip of Chriftians in
Church State, I finde not in the Tefttment ofChriflJefus. Surely
the Cwverfion oftheTheffalonitttif was not fuch3 2 Tbejf. i. Who
turned not onely from Idolls , but to ferve the living and true
God, which fervice of God in Chrift no Soule uprightly in love
with Chrift Je/us, butf in its meafure) longs after, as vehe-
mently and cordially as ever chaft Sfoufe after her deareft earth-
ly H«J&dW// p re fence and Enjoyment, Cant. 1.^3,^5.
Peace. Godt, Spirit Cm John ) defcdbes one Difference, 8cc0
i •
• • between
bloody Tenent yet mvre bloody. 107
between the true Spirit and Prefej/owr f,and the fulfe^o wit, that
fuch as acknowledge ( that is truely as I conceivt ) Cbrift Je-
fttto become in the flefh, are borne of God.
Truth. Yea therefore con fequently fuch a Spirit cannot be Antkhriflhn
ofjefus, that makes fuch a profetfion ofC6rz/?je/«/as thePe- Cbrjftimitie.
vills themfelves may make , and ( even for want of Regenera-
tion and Perfonall Grace, ) the profeflours are not fit for the Fe/-
kwjbty of the true Chriftim Worjbip, and fPorfbippers.
5. Butlaftly, ifMrCstttfJ, or any of his bloudie Judgement
woare the ImperiallCrowne of the Worlds Majeftie^ what (laugh-
ters (hall we imagine the ffbrftffliould heare and feele > Whe-
ther would fuch/fer/e se<t/e tranfport Men>Yea what an Earth-
ly DmghiB Religion and Worfbty (hould the moft High God be fer-
ved with, fit onely for the Dunghill God* and Goddeffis^ whom
all Aji&{ aetfee tfmnte-d<trkg fpeakes ) and the World worflatp-
peth.
Peace. If th%Report of M' Ctfiwu interpreting that ^cr//>-
fwre of Irving Go<f with all our Mght, &c. be true, to wit, of J* ** T*-
employing our Ciwitf^nfie/ and Forces to the atmoft, and that anunhwM
againft other Peep/ej profcflmg Idohtrit and Amichrifhanijme : Conyieft of the
His Cmfcience ( as I conceive ) muft n«cds force on and prefle "M World.
after, an uraverftB Conqxeft of all Conferences 5 and under that
(like thofe bloudie Spaniards > furies and Popes) lay un-
der that feire cloake^ the K«/e and Dominion over all the Nations
of the Erfrflb.
Truflb. But may not M^Cof ton better liAen to the voyce of We Moudie Te--
zhe Lord Jefttf> faying to him and fuch of his bhkdie 3%Htt} "wt^
You know not ofwhat^mf you are of: Were the EmperoHrs
too favourable (asMrCottoi faythj in but Bwifhing ? How
kgene a 5wer</ would M'Csnon draw againft fo many Millions
of Gangreene Sonles throughout the i«rj$& and the
Peace. Oh, how farre different would Mr Cottons Sword be
from the Sword of the Spirit of God, proceeding from the Mouth
of Chrift Jefus , yet (harpe enough with tmedge$> phrcing . be-
tween Soule and Spirit^ &c.
Truth. Yea how farre different from the Meekg Spirit of the
Lambs of God, who came not to deftroy Mens lives, but to fave
how different from the former m tkg and noted gen-
; tie
198 The bloody Tenent yet more bloody
tie Temper of Mr Cottons own Spirit^ now over-heat and enfra-
med by his unmerciful! and £/0«<//e
of Chap. 62. replying to Chap. 65*
T 7^C 7Hen Mr Cotton was juftly obferved to ufe the
V V Language otLyon-likeperfecuthn in thzfe words,
cc [ More and greater Princes then thefeyou mention have not
cc tollerated Heretic^ and SchifmcitickSy not withftanding their
cc pretence of Conference, and their arrogating theCrowneof
ec Martyrdomc to their fuffrings ] He defendeth fuch Language
by the Scripture Freedome in fuch Tearwe/againft Sinners, which
fayth he, theDifcuffer acknowledge th.
No Books or Truth. In holy Scripture are many Expreffions full of Ho//-
TlfT €b netfe* Gra<vitie> Love> Meeknejfe, &c. which yet are wrefted by us
^Writing & Poore Men to unholy and unchriflian Ends and ptqfpfes. How ma-
Scritur*. of ny wofully pervert many grave and heavenly Paffaget and E*-
preffions of holy Scripture to bafe and filthy Jeafting .? How many
from fomefbarp Exprejjions ofCbriftJefa andP^«/(in c4/e/)take
licence to raile and call Men all to naught^ in Wratb^ Revenge,
and Paffion ? And how many out of pride zndfalfe zeale tram-
pling upon the Heads and Confciences of all Mew, are ready (not
in an holy Meeke indCkriftian way^but ) in a Pharifaicall , Bz-
The Language fap-Hke and Pope-likg way, toroare and thunder out againfl
Gods meek^ft Servants the odious tearmes of Heretickj, Scbifma-
ticfy, Blafphetners, Seducers, &c. Which tearmes though u(ed in
holy Scripture, yet never in fuch a EMy, as commonly and cofl-
ftantly the bloudie and perfecuting expreffe thcmfelves in.
Pedce. But what or whom meancs Mr C?«o« in this fajfoge,
^ hat Language hive they learned, who in point of vp&rfbip have
lefc Z/o«5 but not the Gates and Suburbesoi Babylon, for they fet
up Butt- Wetrk^s oflm-punitie to fecure them.
Truth. Surely Mr Cotton knowes that none that plead againft
tht Civill rower and Weapons in Spirit uall Matters, but they alfo
maintaine, that,there ought to be in vigorous ufe the Spirit nail
and \wo edged Sword that comes forth ofChriftt Mouth ( not for
the Jmpunitie but ) for the Ruine zndDeftruttion of all Babells
£r a!s and Abcminit ions.
V Peace.
The bkody Temnt yet more bloody. 199
Peace. Mr Cotton fpcnds many lines, and quotes Auflin to
prove, that Julians End of tolierating Herefte to grow, was to
cboaktCbriftittnitie.'
Truth. What ever were Julians End, yet I deny that Tollera- Julian his Tol-
ffoflofthe weedesofHer^y/e andbiafphemous Religion ( Paga- leratwn.
nifb, THrkjfb, Jewifh, Popijh ) in the field of the Civill State and
Worlds hath power to choake the vitalls of Cbriftianitie in the
Garden or Berf/'e the Church ofC&rift Jefw.
And concerning Infeftion , It is' to be obfervcd that when Touching fnfg-
the holy Scripture fpeakes by the Similitudes of Leaven , Can-
grene,or Poyfonfullweedes, of Wolves, or {cabbed (heepe, &c. it is •
commonly with refpeft to fuch Evills got in among the Saints
and Churches, the Flocks and Gardens ofChrift 9 where fuch Le*-
vefyweedes, &c. tollerated mayfpreadand infeft: But what
is this to the Lyons, Beares, or Wolves, not to be fuffered in the
Wfldcrnefle9or Swine, or T>og$, in th« common high wayes ; or
»>ee^ in the Common or Fore^, which all may be ? and yet the
Garden, Body9 and Flock^ofChrift be pure and fafe from fuch J/j*
fettion.
Peace. One paffage more is very Confiderable. In former
Difcourfe about the Tares Mr Co*/o» was large in proving the
permiflion of weedes, even in the Church ofC&nf/J, and that untill
f ; Camming, and that after they be difcovered to
. O what a Diftance is between that Dottrine and this ffvpocrjies
here > There the Tarej muft not bj touched in the Garden of the /erj^ /» the
Church, here they muft not be fuffred abroad in the held of the church, but
World, for feare of chocking the good plants in the Garden of^J ™ **e
CJbr/yj. Whocanfinde out how thefe Vottnnes frit with G0</- Workl'
linefle, with Reafon, or Themfelves ?
Peace. But now you fpeak^ of fuiting : It is ( fay th Mr Cot-
ton )( for a clof$ ) a plaine Cmtradittion of the Difcuflers for-
mer Speech to fay, that perfecting of others was a meanes of
choakingChrtftianitie, whereas he had faid, th&tConftantiaes un~
knowing zeale did more hurt toChrifti Kingdome , then the ra-
ging furie of the mcft bloudie Neroes.
'truth. Let the words -be well weighed, and no fuch Affirma-
cc tion will be found : The words are ; Q k was not when Chri-
"ftians lodged in cold Prijons^u in D;rf«; Beds of Eafe, and
the bloody lenent ytf more bloody.
"persecuted others. ] The Difcuffer made not fcrfoution. to be a
meanes ofchoaking Chriflianiiie^ but attributes the LoJJe of Cjbri-
ftians Life and Love, to thofe Bed* of their abufcd Sveete j>ro-
fperitie.
2, If he had made perfection a meanes to dttd/^e Chriftianitzey
it had been the perfection of Chriftivu among IbemfelveSj and
not theper/ecJtfzcttofbloudieNeroej: Which yet if it had been
fo3 it might yet be no Contradiction , for Neroes ferfecution might
doe hurt, al though Conflantines unknowing zealc might doc
much more.
Exam: of Chap. 63. relying to Chap. 66.
Peace. X J After Cot ten here being underftocd tojmile on Q:,
iVA Elizabeth for perfecuting the Pdj>//J/,and to frotpwe
on K: James for perfecting the (fo named ) Puritans , he denies
neither, but infifts onely upon theNnmber, that as w^> and as
great Princes are againft Tolleration as for it , and in particular
QiJEHzabeth and K: James.
Touching the Truth. I fay fas before} I mould never ufe an Argument
Perfection of from the Number of Pr/«cej(ao more then from the Number of
K : James and any otner men ) for any truth of Chrift Jefuf : Who as he was
•^ Elizabeth. not pieafe(i himfclfe to be borne of the Jons of Nobles 5 fo hath
he not chofcn many Nobles and Wife men of this World to be
borne of him : Yet 2. If that be his Argument, he hath not fa-
ti&tieds in naming thefc two, for more were named by the Pri-
foner, and befides one of thefe Witneff^ K: James abundantly
declared himfelfe, not onely againft perfecutmg of Papiftj, but
againft all perfecution in general^what ever otherwife or after-
wards his practices were againft fome Perfons3 asMr Cotton
too truely alledgeth.
Truth. In the next Paffage the Difcqffer having obje&ed that
both Qi^Elizabeth and K: Jamet did perfecute according to
their Conferences, and arguing why fhould the one (namely)
K: James be more blamed for perfecting according to his Cow-
f fence, then Q^Elizabetk for perfecuting according to hers : Mr
Cenon:diftingui(hethofCo»/cfe«ce/ : The§)ueenes faythhe,was
rightly informed, but the Kings was not. When it was reply-
The bloody Tenent yet more bloody. 201
td, thaTeither K: James , and fuch Princes whofe Confciences
f according to M' Cottons Conference ) are ill informed, muft
aft according to their Gonfcience/, or elfe they want the Qua-
lification and Fitnes for fuch places : M' Cotton anfwers two
Things.
Firft, that fuch Qualifications are not Effentiall > but Inte-
grail*
Secondly 9 That fuch Princes muft forbeare all Civil! Cen-
fures in matters of Religion untill they be better informed.
'truth. It is mod true as Mr Cotton fayth, if we fpeake of the
right ofSucceffion , a childe may be a Lawfull King ( as K. Jamet
hhnfclfewas being but a ycareold) But if we fpeafce of the
gualificationsofthc mindefcy which a King is enabled to rule his
State (as is fuppofed EcclejtaflicalUnd Civill, and to judge un-
der Chriftjefu* in all Caufej Ecckftdflicall as well as Civill : Sure-
ly, he that knowcs not which is the true Church .>true JMiniftrie,
true Ordinances ; yea and perfecutes the true Church^Miniftrie^nd
JForfbip, what ever his Qualifications be for the Government of the rwc^ r^
Civill State, yet can it never be made good that he is furnifhed JQualfaat
with any Eflentiall ^ualificatien for the Spiritual} Adminiftration, of Princes
any more then He that undertakes to be a Guide 3 and yet is
blinde9 and never fct foote in the way, and knowes not the true
from the fal[e : Or to be a Captaine General^ yea or but a ^ep-
lbedtt/5 &c. 2. Befide3 C&ri/J Je/k never calld any perfon to any
Employment of his, to any W'or^e^ whom he inables not in a
Meafure proportionably.) &c.
Peace. In fuch cafes f fayth Mr Cotton ) Princes are called to
fufpend and forbeare all Execution of Civil! Cen fur es in the matters
of Religion, till they be better informed, lealt they doe perfecute
the Son of God in ftead of the 5o« of Perdition.
truth. I anfwer : Firft,Then Mr Coffofl hath cut ofFK: 7^?w^
from afting, though fo long efteemed and fworne Supreame
in all Caufes Ecclefiafticall.
Secondly, I aske, how many fhall forbeare, and how long, Touc
for evident then it is that moft (beyond all companion) of all fates
the Trincet and Magiftrates in the World^ muft not meddle with **g from
this pretended chiefe fart of their ~Dv.tie and Office , and that f if
they convert not ) for the whole Courfe and Race of their Life :
In particular, that no Pagan Ma&ftrate (of all the ten thou-
D d fands
ihe bloody Tenent yet more bloody.
. lands in the World , no Ptrfean3Turk^[h9 Popifi, nor Proteftant
[HPrelaticallorPrejbfterian,) ought to exercife any of this
High and Glorious Power 3 but onely fuch Princes and Adagiftrates
as are of 'M* Cottons Conftience 5 for otherwifewhat Prince in
the world more learned King in-his time then King James, yet
was not he of Al* Cottons Confcience.
par. * , Peace. Deare Truth : The fall of this partialitieis fo apparant,
and ifthhall {ofowle, that f thinkeit impofliblejbut ere long it
muft needs be condemned by Men on Earth, as doubtlefs it is ab-
hord by the moft holy and impartial! God, and his holy AngeUs ia
Heaven : Upon this occafion I call to minde that famous Aft
of the fo greatly renowned CoH/ta/fie^who in his fit ft wearing
Conftintines of the 'Diademe, put forth ( his Colleange Licinim concurring al-
fo ) a famous and moft folemne Charter and E</zff,that no man
throughout the whole Empire (hould be conflraind in his Ke-
//giott,
Truth* Mr Co//o« (according to his provifo offufpenfion} muft
doubt Its applaud CQnftantine for this his Forbearance untill he
were better informed, whereas afterward his Editts againft Ar~
rim and Arrianifme, teftiiie his practice to the contrary. But he
that (hall reade ferioufly in Gods prefence that firft Editt of Co«-
ftantine and Liciniuf^ will there finde Conftantine to ufc fuch y4r-
gumentS) as might forever have caufed him to have forbore per-
fecution., to have ftill fufpended^ to have gratified the Subjetts of
all his Empire with Libertie and Freedome in the point of Wor*
fiip and Religion.
But I will End this Paflage with this <j)uerie 5 If Chrift Jefa
have left fuch Power with the Civill Rulers of the World , King"
domes, and Countries, of or for the Eftablifbing, Governing, and
Reforming his Church, what is become of his Care and Love9
Wifdome and Faithfulnejfe 3 fince in all /g« ( fince he left the
Earth } for the gene rall9 beyond all exception , he hath left her
deftitute of fuch qualified Princet and Governours, and in the
Courfe of his Providence furnimed her with fuch 3 whom he
knew would be, and all men finde as fit 9 as Wolves to protect
and feede his Sheepe and People,
The bloody Tcnent yet more bloody.
Exam: <?/Chap. 64. replying to Chap. 67,
Peace. \ 7T fHen it was quefiioned, ivhat good to the Souks
V V or Bodies of their Subject/ did thofe Princes
bring in perfecuting! Mr Cotton produced! a good ti v^bld that
is brought to Princes and Subjetts by the due punifimem ofAyo*
flutes, Seducers^ Idolaters 5 and Blafyhemers.
Truth. Let all that feare God and M' Cotton himfelfe be per-
fwaded to obferve, whether under this fare clodkg of punifoing
ithefe and thefe fpirituull fmmrs , he maintaine noc ftrongly
(what el fe where he denies ) towic, Perfecutiw for caufe of
Confcience. But we know the Eva/Ion. It is not for Apnftatiz,i?ig,
fedudng out of Confcience, but after Conv'.tflM;, againft their Co/i-
fciencey &c.
Perfce. You have before (atisfied me ( befldes other Pajfages } Vnchrrftu
with this one, triat to this End of difcerning the poore Here- Tribnn*!lt.
tickj finning againft his Confcience^ "the Civil! State jht Earth^ the
JTor/f/muftnecefTarily E reft its Tribunall, to judge not onely
Civlll Things., but even the Heart and Confcience alib 3 but now
to Mr Cottons five-fold good.
Firft ( fay th he ) it puts away Evill from the Peep/e, by cut-
ting off a Gangrene which would fpread to further ungodlineffe,
T>eut. 13. 5. 2TVw. 2.1.6. 7, 13.
!Tr«^. I anfwer3 thefe Scriptures (trrough pure and holy in Dcnr. ig.
their places, yet ) are here coupled together as Linfey J-^bllfey9
contrary to the Law.I>^. 13, which concerns the typical! Mr-
tionallChurchiUfingNationall & t embroil Weapons : The 2 7tfH.2.
concern es the Particular Congregations or Churches of Cbriftians,
uiing onely the STPOH/ of Gods ^/rif3 the /^or J of GW> &c.
Befide, Deut. 13. concerned iuch a People whom the Lord
brought forth of JEgypi with Miracles 3 into C<vwany &c. Ltt
any ifuch People be now produced 5 excepting die Chriftian
( particular J| Churches. Why doth Mr Ca/fo^ then alledge this
Scripture fo frequently , and in thefe five Reasons brings two
from hence ; This the/zr/f 5 and the T/;ir</5 to. wit , that all the
People may fcedre and feart*., Sec. which is alone made good in
the Antitype or Chriftian Church 5 according to that i Tim.^.io.
Rebuke them that imne openly, that others, may learne to
feare. D d 2 'i • " 2. Peact.
The bloedy Tenent yet more bloody.
2. Peace. Mr Cotton mentioned! a fecond good, which is dri-
ving away Wolves from worrying and filtering the Sheepe of
Chrift.
Truth. This was largely anfwered in difcourfing the nature
of mjfticall or fpirituall Wolves, upon that very place which he
quotes, ;4#* 20. From whence it may evidently appeare that
from the literall urging of fuch myfticall Scriptures, all Peoples
and Nations are enforced ( and that Confcientioufly ) like Wolves
and Lyons to teare and devoure each other.
3. Peace. Mr Cotton addes 3 that Punifhments are wholefome
Medicines to fuch as are curable of fuch Evills^Zach. 1 3-4,536.
TfHffc. I anfwer 5 All the holy Appointments of GW are moft
pow>er/«// ( in their feverall refpe&ive feafoni, and manner of
Difpenfations, to his owne moft holy Ewfr and purpofe/, &c. The
Materialt Nationall Sword in the Nationall Church of I frael before
Chrift: and the Spirit nail Sword, in the Jpirituall and Chriftian
Church fince his comming to abolifti thofc/&a</DKJ?e/.
As it was therefore in vaine to have cut off or Excommunica-
ted fpiritually in that Mtionall State ; So is it in vaine to ufe the
CdmrnHnicafJOrt •'.11 11,-. i* i /-.« i* ¥T7t /*
w Ifrael. matenall or carnall Sword m the fpirituall. Wherefore ( ac-
cording to this place of Zack. ) a true penitent will blefle God
for the Wounds of Friends and Lovers ffaithfull and (harpe deal-
ing ) and for Deliverance from the RiJJe of deceitfull flatterie :
But what is this to prove ( that, which is fb much denied )
to wit 3 Corporall Death or Wounds now to be inflifted upon
falfe Teachers in thefc times of the Gofpel 9 and that in all parts
and Nations of the World.
4. Peace. The punifhment, fayth Mr Cotton , executed upon
falfe Prophets andfeducing Teacher/, doe bring downe Showres of
Gods blefling upon the Civill State, i King. 18. 40, 41 .
Anf: Truth. If th&t National! State of Ifraell, and that National! or
Corporeall killing of fo many hundreth fd//e Prophets, and that
literati drouth and //tent// {bowres of Ha/we and p/e«^e were /?•
^Mrejof no other Prophets and flwghters, drouth and fhwers, but
tfterrt//, materiall, and corporeall, (now fince the Bo^y and 5«^-
ftance Chrift Jefa is come ) : What fhould hinder but that thofe
Priefttoflfrad, and Sacrifices, andTemple, and National! Church
fiiould all be in forcej for our Imitation^ Iiter#tty9tht one as well
as the other > «
' r Peace-.
The bloody Tenent yet more bloody. 205
Peace. I cannot pofllbly conceive but that ( all being of the
fame Nature, ) the one isTypicalUs well as the other, and that
they muft flourifh and be glorious (as GoJs Ordinances,) or
vanifb and difappeare (giving place to brighter difpenfations )
at the arifing oiChrift Jefus the Son of Righteoufnefle.
Truth. Hence falfe Apoflles, falfe Teachers, falfe Prophets , are Spiritual! Blep
Spiritually cut off, Revel. 2. 2 Pet. 2. Gal. 4. And fiiritmll fag*
(homes ofBleffmgs defcend upon the IfraelotGod; for although tj
corporeaB Bleffings of Foorfand Raiment and fknlie, are Gods
Wettings, yet principally under the Go/pe/ GW bk.»Ieth bus I/r^e/,
theAntit}pev/ithjf>iritua!JBleffingj,Eph.i, Hoafes., Lands , Fu-
ffcerJ, Mothers, Children, &c. with perfecution, Mnr^. i o.
/>e<?ce. Me thinks ( Deare 7rHffc ) ItChrift Jepi* had appoin- a,^
ted fuch punishment s , fuch executions, literal], in the Chriftiax ^
Church, he would alfo have appointed Offices and Officers iuita- c/;';,
ble and proper for fuch Ends and purpofes, fuch punijbments,
fuch executions*
Truth. It cannot otherwife with Reafon and common pm- tfcivillpunift-
dence be fuppofed, but that9 if Chrift Jefa had appointed nttnufaffrri-
( which we finde not in his holy Teftament ) holy and Chriftictn *j Off^ces^:
Magiftrates for thofe great decrees and fentences,wee fhould alfo ff^dby l*fy
have read of his holy Conftables , holy Sergeants, holy Prifonf, and Chrifian
holy Stocks, holy Whtyping Pofts, holy Gibbets, and holy 7>- Inftruments ant
burnes-, together alfo with holy Hangmen, the fyirituall Injiru- officers,
ments and Officers ofChrift Jefus, for the Executions of his holy
punishments upon JpoftateSyHeretickf, Elafyhemers, Idolaters, ,9e-
dfccm, &c.
5. Petfce. Go^/ Juftice ( fayth Mr CS^OTZ ) is honoured in the
Execution of fuch Judgements, Revel. 1 6. 5, 6.
i. Tr«f£. I have (to my underftandingj formerly (hewed
Mr Cottons miftake in his expounding of this third Vidl, and
have prefented an Exfofttion more agreeable with the /cope
Peace. 2. Ged was honoured in all his Judgements which the
Tyrants of the World have executed , ( the Babylonian , Perjian,
Grecian, Romane ) yet not by way of Law and Ordinance, but in
the way of his holy providence and juft permilfion.
3. Truth. YeatheWitne(Tesof Jefa\ by the two- edged Sword
ofG^in their Mouths, execute Gods J^mMs^ to the vindi-
," caring
2c6 "I he bloody 'Icnent yet more bloody.
eating of Gods Glory ^ and their Innocencie^ Revel, 1 1.) although
they ufed no carnallWeappn.
4, The holy Name of God is much dishonoured and prophaneds
A true Cbrift, when the Inventions of Men are fet up, againft his holy Appoint-
mew*J9 and w^en the Sjponf of Sfee/e fin fpirituall caCes ) is
drawen in ftead of the f^rtiUdll Sword 9 proceeding out'of the
Mouth of Chrifi Jefa in his jervants Teftimonie. All fuch wor-
fhip,isbutvaineoridleworlhip (Mark^j.) and fuch is the
ctfrwrf// 5w?ar^ and Executions of it.
Peace. Whereas it was obfcrved 3 that M? Cdtton acknow-
ledged that Qjeene Elizabeth had well neere fired all Europe,
by fuch Executions., Mr Co^ow an(wers3 God bore witneile*to his
truth in Deliverances : And when it was replyed , that Succejfe
doth not prove cd«/e/ true3Mr €o»o« anfwers, yes 3 P^/. i .3, ,4.
'Truth. I reply, Temporal! profperitie^fucceffe, &c. were proper
in that Temporal! and Civill State, of that National! Church, and
fpirituall Bleffing and profperitie proper in the Gofpel now,
">hef. i,
Peace. 2. It was anfwered that God had given vittorie to the
r, efpecially againft the JFaldenfes ( and the £e<f/2 makes
warre againft the Ifttneffes, Revel. 1 1. and overcomes them,&c.)
M*€}tton herein firft obferveth a Contradiction, in the wordf3
to wit, that the Papifts ever had the vicJorie , and yet their fuc-
ceffe hath been various.
'Truth. I reply; the words are not that the Papifts had ez;er
the Vtttory, but that they ever had both Viftory and Dominion ;
which words may be true.although that the Event were fome-
times various.
2. Peace. Againe ( fa.yth W Cotton) Q^cene Elizabeth ever
had the Yffiom againft the Papifts.
j^ Elizabeth Truth. I anfwer ; Many gracious Deliverances God vouch-
her w&sagainft faf.d to Q:_EHzabeth, yet fometimes her Armies profpered not
againft the Papifts, as in that famous Expedition of Effex, Drakg
and Norrij ( though in a moft righteous caufe,) againfl the Pa-
pifts of Spaitie and Portugal, as alfo againft the Pdpj/f j in Ireland
and the LOT? Countries, at fometimes.
2. Grant not onely Deliverances, tmtVitfories and Succejfe,
Her WH/e f how ever intermingled ) was civiil Defence of her
Kingdome*
?he bloody Tenent yet wore bloody. 207
Kingdome^ againft Invation and Ambition, 'Dominion and Conqutft',
byprafiicesotTyrannieznd opprejfi.on9 both againft the fE'iiglijb
and the Hollanders (efpecialJy) as appeared, by the horrible
ExtttionS) Outrage*^ ^furthers and Slaughters committed upon
them byjffdva the King otSpainei General!.
Peace. Eut although the Papifts (faythAJr Cotton) fought
wkh variDM fuccefle 3 yet it is Gods manner to nurture his Peo-
ple with fome croffe^ to teach them not to fight in their owne
.. Yea and it might alfo teach them not to fight but
with Chrifts Weapons in Chrifts Ciufe 5 who ^hath laid 9 That all
that take the Sw>rd> that is 3 ( as I conceive ) in Chrifts caufe,
(hall perifh by it 3 Mattb.26. 52.
3. Pe^ce. Concerning the tPalldenfesM* Cotton fay th. They j-^ Wanes- of
never loft Vi^orie^ but when they complied with the Papiftt, the Walden-
and trufted more to their falje prttences, then to the Lord. And *"•
he adds3 that it is not true9 that thc/md// fuccefle of Kiflone
fell to difPd^^totfiejWefi^^itfW
fay th he3 thofe Witneffet were not extirpated but differ fed,
Truth. For their Complying withPdp(/h9 alas, what can
GWj little flock3 his two fPitnefles doe with carnall weapon/, un-
leffe aflifted by CArnallMen, to whom this carnall courfe caufeth
them to ^OTI? downe, diflembles lye^ &c. as holy Duv/i/ with ^cfei^
and his Philiftim/.
2. For the Success it is evident that the Waldenfes and their
Adherents, were fo defeated by the Pope/ .yfrm/^that in refpect:
of any power to refift, the Armies of the iFakfenjes were wholly
extirpated, although it is true C through Got// o're-powring
hand ) the Truths otChrift ( which the holy tPaldenfian IPitnejfi/
teftified ) were more and more propagated by their Differ fions^ A<Ss 8. & i r.
Chrift Jefa gaines more by preachingbls Truth in a flying perfe^
cuted differ Jion, then by fighting on Horfbacke with carndlwea--
pons in carnall companies.) &c.
4. Pedce. But3 whereas it was obferved from Darnell and
John their Prophecies , that Antichrift was foretold to obtaine
great fuccefle againft CJbn/J Je//^, for a time determined: Mr
Co«on fayth, Not againfl Chrift Jefus^but his Servant JD and that
either in Suffring forhisTr^5 or when they ill handled his
Gdufe.
•• • Truth,
2o8 The bloody Tencnt yet more bloody.
Truth. Be it fo, yet the Propheftes were true3 and trueJy were
fullfilled, and it is Gods Cowifell that for the time appointed,
Chrift Jefus in his Truths and Servants is defpifed, Pfal. 89. &c.
How can then temporall vitforie and profperitie be expe&ed by
Chrifts followers for Chrifts Caufe , or the temporall Sword be an
Ordinance for Chrifls fpirituall Kingdome and Worjbip ?
5. Peace. Now laftiy, when the weapont of the
ww * ' r'w were mentioned three ; ( Reue/. 12. ) i
2. The Zfon/ of their Teftimonie. 3. Their ew«e B/o«<f :
/o« anfwers ; this is true in private Cbriftians : But ( fayth he )
the Sword of Gideon^hepublikg Magiftrateis the Lords Sword&c.
when drawen out for Gods caufe and Worfbif , according to
God, is ViftsrioiKs Revel. 17. with Revel. 19. 14, ipa 20.
2rMf&. I anfwer ; Gideons Sword (if well examined ) will be
found a Figure of thztfiarpe Sword of that great Captaine and
Generall Chrift Jefw .This ^wor J comes forth of his Mo«ffe in the
Preachings and Writings of his Servants : other fword we never
findeheufedinalihis Bdtte//J againft all his Adverfaries: yea
even againft the Pew//himfelfe and his luftruments.
Chrijls Warres Peace. Yea3 thofe very Victories of the Saints, Revel, ip. are
_md Vitlones, expreflely won with that Sword which comes forth of his
Afcmfc.: And his owne white Horfe, and the Horfes of his Fol-
lower t, and the wfcfte Linnen with which they are clothed3 can-
not with any (hew ofChriftton Reafon hould forth the carnall
preparation of white Horfes.>( literally )Gunsy Swords, &c. But
ofthefFordofMeeknefle, Innocencie and Righteoufneffe (which
is interpreted the Fine Linnen, verf. 8. )
Truth. To (hut up this Chapter3(j/</eo/tt Armieand Artillerit
Gideons Army and Vittorie, cannot be type of fuch Materiall Armies^ Artillerie,
typical!. ancj Viftories, but of a Spirituall Armie, fighting with the Light
and Teftimonie of Gods Truth openly proclaimed, and the cheare-
full breaking of the earthen Veffells of their Bodies for Chriflt
Caufe> when in condufon, the Antichriftian Midianites ( by their
Divifions and Combuftions) run their Swords in each others Bo#>-
e///5 with mutnallfl<Mghters and Veftruttions 5 as woefull experi-
ences hath declared.
Exam:
The bloody Tenent yet more bloody.
Exam: 0/Chap. 65. ref lying to Ghap. 68.
Peace. TjRom the Argument of the Teftimonie of Kf//g/ and
J7 Frmce; concerning perfection for matter/ of Religion
in their Kingdomet and Dominions^ the Prifoner defcended to the
Argument from ancient Writers : untofome of which fayth
theDifcufler,theAnfwererpleafet,h tomakeAnfwer : Unto
this Mr Cotton replyes j As if any of them were omitiedy or as if
all of them were not anfaered: Compare the Pri finer s Letter
and mine together, and fee if I have balked any one of them.
Tnttlb. Mr Cotton would here infinuate a f<*//e Charge : I have
compared the Prifonw Letter^ and the Anfoer , and although
M' Cotton hath faid/wne- ttog toyowe* /tog, which every one of
them fpake : Yet he that impartially will view the Paffages (hall
finde, that although in ftri&neflc ofGammar Rules^ he may not
be faid to omit to fay fome thing to each of them , yet in re-
fpeftof Matter and Argument, he hath toucht but fome, and
that but lightly, as the Candle of Examination will make it ap-
peare.
Peace. Hilarius words in the Letter are thefe : cc The Cbriftian The Cbriftm
cc Church doth not perfecute, but is perfected : and lamentable it chunk doth not
<c is to fee the great folly of thefe Times, and to figh at the foo-
<e lifh opinion of this World 9 in that Men thinke byhaniane
cc ayde to helpe Gody and with worldly pompe andpoirer to un-
ccdertake to defend the Chriflian Church: J aske you Bzpop/,
<c what helpe ufedthe Apofiles in the publifbing of the Gofpel?
cc With the ayde of what power did they Preach Chrift, and con-
cc vert th; Heathen from their Idolatrie to God? When they were
ccinpr//otf/3andlayincfoi«ej9 did they praife or give thankes
cc to God for any Dignities or Graces and Favours received from
<cthe Court ? Or doe you thinke that Paul went about with
cc Regall Mandates or Kingly Authoritie, to gather and eftablifb the
"Church ofChrift?Sought he protection from Nsro^efpatian^c >
<c The Apftks wrought with their own hands for their Main-
<c tenance9 travelled by Land, and wandred from Towne to Cz-
<c tie to preach Cbrifl : Yea the more they were forbidden , the
<c more they taught and preached Cbrift : But now alas Humane
<c help e muft affift and protect the Faith&nd give countenance to it,
E e and
210
ihe bloody Tenent yet more bloody.
WMly gty
and perfection
the faUft
Church.
The fas of
Godchildren*
" and by vain e and worldly Honours doc men feekc to defend
cc the Church ofChrifa as if he by his power were unable to per-
" forme it.
Truth. How many goulden heavenly Sentences (like Co ma-
ny precious Jewells ) are treafured up, in the Cabinet of this
holy Teftimonie ofHilariut ? And yet, but fome of them , nay
onely one of them doth Mr Cotton choofe to anfwer, to wit,
this, The Ghriftian Church doth not perfecute, but is perfected.
Truth. Deare Peace , Each inch and {breed of heavenly Gold is
precioKt, forget not therefore the Addition in the Letter, Hdarie
cc againft the Arrians thus : TheChurch which formerly by cn-
cc during miferie and Imprifonment 9 was knowne to be the true
ce Church9 doth now terrifie others by Imprifonment ., Eanifhmenty
cc and Miferie, and boafteth that fhee is highly efteemed of the
<c World, whereas the true Church cannot but be hated of the
cc fame. In which and other Pajjages ofHitttriu* M* Cotton Tiight
fee as in a Glafle, the foulefpots of his owne and New Englandt
face, in a moft lively Teftimonie againft both WoudieTenents and
praclices.
Peace. To clofe upon the Point : M* Cotton fayth , He can-
not make it a markg of&Chriftian Church to be persecuted; for
( A&s 9 3 1. J the Churches had reft, &c. Nor a marke of a fd//e
Church to persecute ; for, ^/4 perfccuted the Propfeef f 2 Chron.
Truth, When the Scripture or common Reafon fpeakes of a
common mvke or Character, proper to one they deny not 5 but
in an Aft, or unufuall cafes that Mtr\$ or Charafter may be
wornebytheCo^frtfrie/. 2S/b<i6was drun^ Abraham lyes; Da-
vid commits Adulterie : yet lying, drunkgnnefle and whoredoms
were not their ordinarie Gharaften , but the Markgf of the
C0/WHOH Ly4r/, T>runkards and Adulterers of this JFbr/J ; Ddwrf
ftobd t/rwfc with his Pen, and Afa imprifoned the Prophet 5 yet
thefc Atts were not their ordinarie Badger , but rather Spots or
Blemifhes, Warts, or Sca&/, which grew on and were caft off
( like Pauls Viper } without the note of a conftant mar kg or
character.
It is the propertie of Fire to afcend , and Water to defcend,
yet the Scripture relates of the defending of F/re, and the afcend-
mg QfWater, which takes not away thccfdinarie Nature of the
The bloody Tenent yet more bloody. MI
tnarkg and character of Fires afcending, and fPtteri defending the
HJ/fcand Mountaines.
An arrant Whore is not alwayes in aftuall Whoredome and
U/oK^though both are her Mar J^e* and Diffoptiopj : A c/jd/J wife
or Virgin abhorres both, and yet by force or great Temptation,
may be vanquished (as Batbfaba) which afterwards the leant
of godly Sorrow and Repentance wafh away.
Peace. Yea but, the <j>*eftion is ( fay th Mr Cotton ) whether
Magiftrates may not punith arrogant Heretick* and Seducers ?
Truth. In all ages Go</ hath permitted, Goulden Images ( like C6r//h Hft-
Nebucbadnes&art ) to be fet up, I fay State Worfbtys and &e//gz. «*/«.
OH/ / And he hath alfo provided his fifttnejjes to teftlfie his
1mb againft fach Abominations : Such mtneffes difftnting^ Non-
conforming, and refuling to come to the Common Ajjemblies of
fuch Worfhiwers (to come to Church in plainc Englifh ) to yeeld
Conformities to Subfcribe, to Sweare, &c. are commonly cryed
downe for Hereticks, Schifmaticfy, &c, And if they open their
Lips in defence of their owne Confcience, and profeifion of GM/
Tr«tlb / Seducers, Seducers, Ulafphemer/, Blafthemers.
2. Teace. But2.fayth Ml* Cotton") it is another begging of
the <j>ueftionyto take it for granted, that it is a marke of no true x
Cfe«rcfe to procure the Civill punijbment of incorrigible3obftinate
Hcretickj and Seducers.
Truth. I intend byaw^r^e or charatter,an inbred conftant
difyojition, put forth in a conflant and ordinarie Brattice : And then A true Wife of
I dare challenge Mr Cotton to produce any true Church of Chrifa cbrift noperfe-
eyther in Scripture or Hiftorie, that did ordinarily and coriftwtly cm"r%
profeffe and Brattice to ftirrc up the Civill Magiftrate againft fuch
whom they judged incorrigible obflinate Heretickj and Sedu-
cers.
Peace. That which follows is full of Wonder and Aftonifb-
ment , for Mr Cotton confefling the Chriftian Church doth not
perfecute, that is ( fayth he ) perfecute in Excommunicating the robing perfc-
Heretick^) it was replyed 5 this is but an Evafion, for who dc- cutjon wha jt
nies Power to Chrifts Church to Excommunicate ? or who undf r- is.
ftands by Excommunication, perfection for Conference ? Mr Cotton
anfwers ; the Prifoner did not exprefle himfelfe, whatperjecw-
t/owhemeant, and alfo (ince falfe Excommunication is a great
fel
per/ecKf zow,and fo ChrlftJejM him felfe eft ecmes of it,L«^. 21.22.
E e 2 truth.
The bloody Tenent ytt more bloody.
Truth. I have formerly and muft againe appeale to the na-
ture of the word, commonly ufed and taken, and aske, ifper/e-
cut ion properly fo taken be not a corporeal! violence^ or hunting
for Religion and Conference fake I And then halfe an eye will fee
through this poorcand thin excufe and cwerw¬withftand-
ing that falfe excommunication be ajpirituallperfecntiott , and the
abufe of the fpirituall Sword be aUo deeper and fouler then the
abufe of the civill and material!.
Peace. To this f upon the Point) M* Co»o«confentcd, to
wit, that Hilarius complaint^ fpeaketh not to Excommmic<ition3
but civill cenfuress and therefore anfwers, nrft by proportion that
excommunication of an Heretic^ is no perfection , ynd therefore
by proportion neither is the civill punifhment of an Heretic^, per ft*
cMion. By conceffion ofHilaries words* that the Apoftfa did not,
and we may not propagate Religion by the Sword.
Truth. TheQacftion with Hilarie was not whether a tru«
Church did perfecute an Heretic^ Idolater , Blajphemer 5 &c. but
whether a true Church perfecuted at all by cruifl cenfures : Mow
there being two States 3 the Civil! or Corporeal/, and theEcclefta-
fticalt or fpirituafl : There arc confeqnently two forts of Lawes9
two forts ofTranfgreffjonSy two forts ofpunifbments, to wit, C/-
vill and Spiritually and there muft of necefHtie be two forts of
falfe or corrupt p unijbments, which are not juft punifhments 9 but
eppreflions, perfecutio?is or buntings, to wit, the Civil/ per fecution
and the fpirituall : Now Mr Co^ofj ( confounding Heaven and
EdrJfc together )deceives himfelfe and others by a notion of (pi-
r it ua!/ per fecution, to wit3by Excommunication) contrary to Hila-
ries fcope^ and the fcope of this whole Di/putc andControverfie.
I may illuftrate it thus : Some lutours of Kings Children, not
being authorized to correct the Bodies of fuch young Princesr
are faid fometimts ( not without fome deftrt ) to correft the
Bodies of Inferiour ^(the young Princes Favourites,) by which the
minds of fuch young Princes fmarted/Mjpc/e«^5if not exceed-
ingly* I parallell not theftmilitude in all refpefts, but to illu-
ftrate the difference and diftMion^ between a fpirituall punifh-
ment of the minde* and (pirit r fo«/e and affeflions, with which
Chrift Jefahzth furnifhed his Churches: and that Gw// or cor-
|>ortf// punifbment 3 which he never gave them power to inflift
("unlefle in miraculous di$ en fition ) over the Bodies of any, &-
rec?/y or mdire&ly by Themfelves or otj^er/.
Difference be-
tween a civill
and formal!
State.
Ike name of
fpirhuall pu>
The bloody Tenent yet more, bloody. 213
Peace. It is an everlafting Truth ; Rightly diflinguifh, rightly
Teach: but let us view Mr Cottons Second Anfwer, He grants
that the Chriftian Religion was not, nor is not to be propagated
by the Smrd.
Truth. Then let Heaven and Earth judge, if M* Cotton may
not ( in this cafe ) out of his owne mouth be iiidged 3 iince in
this whole Vifcwrfe he fets the vifible Headfbip of Chrift Jefus
( that golden Head, Cant. 5.) over the £jb«rd? and all her 0jp- 7& n*wr<?
cer*, Ikttrines and Pr«/#/ce/3 ( in the power of Comtttog* Re for- c^s rflr
min?,, &c. J on the (&onWer/ of the Cwifl State, the «t«^eYi and d// °«f
Officer* thereof: provided that they execute not this Headftip
or Government, except they b- able to judg^ that is, ( m.Eng-
lifb ^provided they be of his C»nfcience and Judgement , and ib
con(t quently will j«^e and execwte , according to the Clergies
(though implicite) decree and fetitence.
Peace. It is nof much unlike that Mr Cotton affirmeth in the the Chill
words following : for although he confefleth it is not proper ^erf *"
forChriftimGhHrchettoinftiQiCivil/pumfbments by Ihemfelvej, cf^Ex
yet makes he fas all Popes and Pop//7; perfecutours have donej cutioners.
the Magiftratet and Civil! power s3 their fervants &ndfliives for exe-
cution, &c.
truth. This Mr Coftow covers over with this Similitude, fay-
ing that although it is not proper for Lambes to tea re Wolves^
yet if they were reafonable they would run to their Shepkeards
to fend out their Dogs after them.
Now under this fine Paint and vizard of Lambe- like difyofiti*
ons of Shepheards, theB//^cpJ, Presbyterians, and Independents,
may render the Civill Mjgiflrate hot as Shepheards^ but no other
upon the point and in plaine Englifh^ then their fervants and
Executioners , to punifh fuch on whom the Clergie firft have paft
their Sentence. The bkmclie fapifts have commonly ufed to
perfecutc Chrift Jtfw formally and judicially , delivering over
Chrift Jefa ( in his Servants. .) orderly to FontitK Pilate, tht
Secular Power. The Prottftmt persecutors ufea5«er t/4/7e( every
ugly vizard will not fo deceive ) for though they practice not
fo above boor dy in refpeftof aformall and judiciall delivering
o{Chrift( the Heref/d?vJ unto their Shepheard Pontius Pilate the
Secular power, yet they doe it, and doe it as fubftantially and
fully by preaching and chalking out to ikeirfewants the Magi-
ftrutej,
Ike bloody lenent yet more bloody.
Spiritual
Judgements
more terrible
ftnce Chrift,
then corporall
J>ef9re his com-
ing.
The cutting ojf
or ExcMimurii'
fating from the
holy Land of
Ifaelfotratfat
ftrates, their task, I fay, as fully as ever the blouaie Pope jj the
BiJbopSy or their Chancel/ours did.
Peace. But why ( fay th Mr Cotton ) (hould a Chriflian Church
fpar&an JWc/dfer tempting of her now, anymore then the eye
of an holy Ifraelite was \o (pare the like Tempters in the daycs
of old, Dent. 13.3?
Truth. M* Cotton cannot get over this bloc^ though it be
but * (btdorr, yea thejbadow ofafbadow, abolifhed by Cbrift Je-
fu* : Mr Cotton a little before grants that the power of fpirituall
chaiues far exceeds the power of materially and if fo how cleere
is it, that the fpirituall impartialitie andfeveritie of a Virgin Ifrae-
7zfenow, isincomparabliej&^rper and more dreadful^ by put-
ting fpiritually to Death fuch as Tempt them from the Lord their
God, who hath brought them forth otlSgypt into for it uall Ca-
naan, then the iwpartinlitieandfeveritie of any literall Ifraelite,
againft fuch as tempted them from the Lord, who in a Type
had brought them forth of materiall Mgypt into materiall
Canaan ?
I adde( fweete Peace ) to end this Chapter , If the Father of
Lights gracioufly pleafe to open a crevis of Light to that(other-
wife) excellent and piercing eye of Mr Cotton in this Controver/ie^
he will confeflc concerning this cutting off in Ifrael thefe two
things.
Fir ft, that the cutting ofFin materiall Ifrael> was by Swerd/9
Stones^ &c. a cutting off from the holy Land, and a carting
out of Gods ftgbty which cutting off God executed either by
hgM Judgement and Sentence among Themfelves, or by furi-
ous hand ofperfecutours and oppreflours 5 Jlaughtering or captiva-
•tmg that People.
Secondly 5 That there is no other cutting ofFin the Gofpel,
but by the fpirituall Sword of the Word & Ordinances of Cbrifaor
the violent hand ofOpprejJours!>Antichriftians^c.csLrrying> Gods
Jfrael captive into myfticatt Babylon , or JE&ypt of falfe Werfbjp,
or worldly corruption, which is ten thoufand-fold more tem-
Me and dreadful^ then the literall and materiall Captivitie of
Jfrael.
Exam:
bloody Tenent yet more bloody. 215
E%am: of Chap. 66. replying to Chap. 69.
/e<*ce. IT T Ere Mr Cotton complaincs of wrong, in that the
XT! Difcuder chargeth him to plead for per/ecMfio«,and
yet confdfeth that he agrees with Hilarie.
Truth. Mr Cotton indeed agrees with Hilarie in generdl pro-
fejjion, that the Gofpel is not to be propagated by Sword, but in
particulars he arBones,the Blafphemer,the Idolater, the Heretic^,
the Seducer is tobe perfected. In the general! he faith, the Ma-
giftrate may not conftraine any to believe & profeffc r he Trw/fr, yet
in particulars;thus tar faith he.a man m.'.y he ccvftrttined by the, -A twofold w
Magiftreiles withdrawing Countenance and W&eur, Incouragement °fcmJ*r*Jnt-
and Employment from him, which affirming3 what doth he elfe
but affirme ^hat he may be conftramed, depofed3puni(heci 3 that
if, perfected,
Peace. Indeed fuch kinde ofpunifiment, as to difplace men3
to keepe them out from all offices, or places of Truft and Credit
( becaufe of difference of Conscience ) may prove in the particu-
lar a greater affliction and pitnifbment, then aCe/i/^re, a Fine, Jm-
prifonment, yea fometimes more bitter to fome Spirits then
Detftfe it felfe.
Truth. Yea and M* Cottons ground is both unfafe and ^r^e,
and netdfc a fd«<//e of Light to difcover the bottom? and com-
pajjeofit : Such., faith he, as walke not according to their
Light, are neither true fervantf to GW nor Md^but
Firftj what meanes here N[* Cotton by Lzg^t .? Light in this Whan is to
fence is commonly taken two wayes. ?dk$ accord-
Firft, For that is L/£JbHndeeda to wit, the precious Light
of God, revealed will.
Secondly 9 That which fo appeares to be, to a mans minde
and Confiience, but may be ^falfbood, a lye, a miftak,e, and Jdr\*
we/Je. Mr Cotton had done well to have diftinguiftied, for ( be-
fore J he blamed Kingjamet for walking according to his
Light : and although (upon the point) he makes
giftrattj in all parts of the World, the Headt, frotettours, and Go-
vernoiirtofChnfts Church; yet if the eyes of thefe Head* fee not
by his Light, he cuts off thefe Heads, foi bidding them to aft as
Heads, and to walke according to their Light, they mufi f as*
2 1 6 ?be bloody Tencnt yet more bloody.
often he tells usj fufpend^ untill they have Light, See.
Convitfim two- 2. Peace. Befide, it comes oft to paffe, that the Light which
fold: Sufficient (hines by preaching or pratlice of others 5 although it be a meane
initfelfe.-ortd fufficient to convince, if God pleafc toblcffeit, yet untill the
the farm eft- Confciences of men be convinced of the Light of it, I judge it can-
not properly befaid to be the Light of their Conferences 3 nor
they ro iin againft the Light of their Confcience/.
% . Truth. Yea3and there is a morall vertue, a morallfidelitie, abi-
litie and honeftie, which other men f befide Church' member t}arc9
by good nature and education^ good Laves and good examples
nourished and trained up in, that Civill places of Truft and
•Credit need not to be Monopolized into the hands of Church-
Members ( who fometimcs are not fitted for themj and all
others deprived and defpoiled of their naturall & Civill Rights
and Liberties.
Peace. But what fay you ( Deare Thrift ^ to M* Crtt&ns Apo»
logie for New England ( for as for conftraint in o/rf he is (ilent J
he fayth he knowes not of any conflraint upon any to come
to Churcb3 to pay CfcMrcft Put ies , and fay th it is not foinhis
Truth. If M* Cotton be forget fully Cure he cm hardly be igHo-
rtf«f of the Ldi^e/ and Penalties extant in New England that arc
for if repeald have been ) againft fucKai abfent Themfelves
from Church Morning and Evening 9 and for Nonpayment of
Church-Duties, although no Members.
Touching the F°r a Freedome of Not faying in his Towne, it is to their cow-
Maimienonce of mendation and GoJj f>rdi/e 9 who hath (hewed him and others
t^nw £»|//.p more of his holy Truth : Yet who can be ignorant of the Se{f-
Minifiers. me«tjupon all in other To wnes, of the .many Suits and Sen-
tences in Courts ( for Non-payment of Church-Duties ) even
againft fuch as are no Church Members ? Of the Motions and
pleadings of Tome ( not the meaneft -of their Minifters ) for
Tithes ? And how ever for my part 1 beleeve Mr Cotton ingeni-
oufly willingjthat none be forced exprefly to pay to his Main-
tenance, yet I queftion whether he would work if he were not
well payd : And I cculd relate alfo what is commonly repor-
ted abroad, to wit, that the rich Merchants and people oSBofton,
would never give fo -freely, if they were forced , yet now they
are forced to give for fliam€( I take it J in the Publifa Congre-
gation. The
The bloody Tenent yet more bloody. 217
The Indians ofthhCeuntrie have a Way calld Nanovwe, or
Giving their Commodities freely>by which they gee better bar*
gaines, then if they flood ftiffly on their Tearmes of Anaqtf!)ento9
or Trading : And when not fatisfied to the tttmofl, they gr«</ge3
revile, &c. It cannot be, but that to fuch Deceit fulneffe of Heart
Mr Cottofl is fubjeft as well as others, though Love bids mc,and
others, to hope the beft.
Peace. The clofe of this Chapter feemes flrange and wonder- of propagating
full, for Mr Coff o» acknowledged that Propagation of Religion Religion by
ought not to be by che Sword, and yet inftantly againe main- &e SmrA.
<c taines he the ufe of the Sword when perfons ( which then
<c muft be judged by the CiviS State ) blafpheme the true God
c< and the true Religion ,> and alfo feduce others to damnable
cc Herefte and Jdolatrie : But this ( fay th he ) is not the Propa-
cc gation of Religion 9 but the preferring of it, and if it doe
cc conduce to Propagation, it is onely Removendo prohibens.
truth. What is this Removendo frohibem^ but as the weeding
of a Field or Garden ? And every Husbandman will fay, that the
end of fuch his wor^9 is the propagation and increafe of his graine
andfn«f, as well as the making of his fence, and planting and
Jowing of his Field or Garden : What therefore is this Confeffion^
( though with this Viftin8ion)but in truth an acknowledge-
ment of what in Words and T'earmet, he yet denies ( with Hila-
rie ) to witj a propagating of Cbriftian Religion and Truth by
the Civill Sword?
2. Befides it is the fame hand and power that plucks up the
weedesy and p/<wf/ the Come, and consequently, that fame ban d
and Sword that deftroyes the Heretic^ 5 may m^^e the Chriftian9
&C,
Exam: (?/Chap. 67. replying to Chap. 70.
oncerning Tertullians fpeech, and efpecially that
J Branch, to wit, that [By the Law tfnaturdl equitit,
Men are not to be compelled to any Religion^ but permitted to
believe or not believe at all "] Mr CoWow anfwers , that they doe
permit the Indian^ but it will not therefore be fafe to toller, te
the publickf Worjbip oi VtvMs or Idolls. The Djfcufler nplud,
F f that
2i8 The bloody Tenent yet more bloody.
Tcuching the that they doe permk the Indians in their Paganish Worship , and
Indians of therefore were partiall to their Countrymen and others : Mr Cot-
New-England fowanfwcrs. thatit is not true, that they doe fo permit the
Indians, what ever they may doe privately : That the Indians
fubmit to the ten CcTAmandtfiienu, and that fome of their Mini-
flershzve preached to them in Englifb, which hath been inter-
preted : That one now preacheth in thdr ownc Language:
Further , That they permit flrangert in their Worfhip. And for
their Countrymen^ for the moft part that they worfhip God with
them : They which are difhnt have Libertie of publikg prayer
and preaching , by fuch as themfelves choofe without diflur-
bance.
Truth. Concerning the Indians , it is moft true 9 that the
Monahi£g*neucks>Mi(hammeucks9 Pawtuctyfackj , and Cawfttm*
[euckj ( who profe/Te to fubmit to the Englifh ) continue in
their publike Paganifh trorjbip of Devilh, I (ay epenly and co«-
flantly.
Peace. Yea but ( faith Mr Cotton ) they have fubmitted to the
ten Commandemtnts.
Truth. I anfwer ; the ten Commandements containe a Renun-
ciation of all falfe Gods and Worfhips^ and a Worfoipping of the
true God, according to his owne Inftitntioas and Appointment^
which their practice is as farre from, as Mid-night is from Mid-
day.
Worshipping of 2. To put men upon obfervations of Gods Wor/bty> as Prayer9
God and Cbrijl &c. before the Foundations of Repentance from dead worses
before the fmn- ( tfa\r worjhipping of Id-ills, &c. ) is as farre from the Order of
danonofRe' chrMlefa . ar.d his Chriftian principle/ C whereof Repentance
pentance.isno- f ' J. J , . . ~ n ^ i t .. •• r
thing but Anti- ho™ deadworkgs is thefirfl ) as the building of an Houje or
fhriflian dif- Palace, wi i ho u t the firft Groundftll or Foundation laid.
Peace. Mr Cotton therefore f? ? r h3 they f>reacfe unto them,
froth. I from my ibuJe wi^ that &11 the Lords people in
New England were Prophets > yea true Afofldicall Minifters or
Preachers, truely furnifhcd with Chriffs Abilities 9 and Cbriftt
Cimmijton •> to j?oe forth to convert and baptize the Nutions,
even thefe JPJA&/J of the Nationt of Adam* Children : But Con-
verfion of Nations Mr Cotton fayth ( upon Revel 15.) untill the
ftavm plague* of the feaven AngeUt- be fullfilkd^ will not be
great.
This
The bloody Tenent yet more bloody. -219
This Interpretation I acknowledge to be very probabk> fo far
as concernes any great Converfion of the Nations before the
downfall of Antichrift , and in the meane fcaion I commend
the pious Endeavours of any ( profelfing Miniflery or not) to
doe good to the Soule$ of all Men as We have tppwimitie. But
that any of the Minifies fpoken of are furnifhed //kh trae Apo»
ftelicallCommifJjGnC Matth, 28. ) I fee not for thefe Reafons.
Firft, The Minifter or Minifters, whom MrC:,ttofl I conceive Touching prea-
Intends , profelTe an ordinark Office in the Church of Chrift 3 chingtotbeln-
which is cleerety diftin<5t, yea an dan other thing from the of- dia"s ?nNew
fice of an Apoftle, or one fent forch to preach and baptize, Ephef. EnSland»
4. #• i Cor. 1 2.
Secondly , Such Churches as are inverted with the power of
Chrifl^ndfo authoriz'd to fend forth, art fepc race from the
World; which many thoufands of.Gods people ( dead and li-
ving ) have feene juft Reaf6n« to deny thole Churches f6 to be.
Thirdly , Were the Church true, and the Mc-jftngcr or Apoftle
rightly fent forth with prayer and fafting* accordhig to An, 13 .
yet I believe thac none of the Mimfars of Nttv England,nvc any
perfon in the whole Countrey is able co open the Myfterzes of
Chrift Jefitf in any proprietie of their fpeech or Language,, with-
out which proprierze it cannot be imagined that Chrift Jefus fent
forth his firft Afoftles or Ueffengersy and without which no
people in the World are long willing toheare of difficult and
heavenly matters. That none is fo fitted ;
Firft , TheNativet themfelves affirme5 as I could inftance in
many particulars.
Secondly, The Experience of the DifcufTer and of many
others teftifie how hard it is for any man to attaine a little
proprietie of thdc Language in common things ( fo as toefcape
Derifion amongft them) in many yeares, without abundance of
converjing with them, in Eating, traveling and lodging with
them, &c. which none of their Minifters ( other affaires not
permitting ) ever could doe.
Peace, There being no helpes of Art and learning among/I
them, I fee not how without conftant ufe or a Miracle, any
man is able to attaine to any proprietie of fpeech amongft them,
even in common things. And without proprietie ( as before )
who knowcsnot how hardly all men (efpeciaily Barbarians )
F f 2 are
22O The blo&dy Teaent yet more bloody.
Proprietie of are brought to heare matten of Heaven (fo ftrange and contrary
Lang^ge tie- to Nature j yea> €Ycn matter/ of the Earth 9 except profit and
tmpreuhiM other wlfy e71^ compell them to fpell out Mens minds and
ofchrijljefu* meaning?
iiony people. Truth, j. I may truely adde a third, an Inftawe in the
booke of their Converfton, written by M' Tho: Shepheard 3 there
Mr Eliot ( the ableft amongft them in the Indian Speech ) pro-
miiing an old Indian a fuit of Cloths, the man (fayth the rela-
tion ) not well underftanding Mr Eliots fpecch, asked another
Indian what Mr Eliot faid.
Peace. Me thinks, the Native not underftanding fuch a cow-
men and wellcome promife of cloths upon Gift , would farre
more hardly underftand Mr Eliots preaching of the garment of
RightMufneffe Chriftjefa) unto which Men mutually turne
thedea'feEare,&c.
Truth. Neither you (fweet Peace) nor I Exprefle thus much
to dampe Mr Eliot or any from doing all the good they can,
whiles opportunitie lafts in any truely Chriftian way 3 but to
fhew how great that miftake iss that pretends fuch a true
preaching ofChrift Jefitt to them in their owne Language.
Peace. But to proceed3 in the next Paflage Mr Cotton afBrmes
their Impartialitie in permitting others as well as the In-
dian.
Truth. I anfwer ; it is one thing to connive at zflrange Pa-
pift in private devotion* on fhoare, or in their veffells at Anchor,
&c. Another thing to permit Papifts, Jems.) TurkgSy &c. the
free and conftant Exercife of their Religion and Worjbip , in
their refpe&ive Orders and Affcmblies 3 were fuch Inhabitants
amongft them.
Peace. Doubtleffe the bloudie Tenentc&nnot permit this Lz-
bertie, neither to the Papifts, Jewet , Turkgs, &c. nor to the In-
dianty nor doth their praftice toward their Countrymen hould
forth a (hew of fuch a freedome or permijfion.
Truth. I wonder why Mr Cotton writes, that the moft part
of the Englijh worfhip God with them3 and the reft abfent have
Libertie to choofe their Preacher/ ! Since Mr Cotton knowes the
Petition and Petitions that have been prefented for Libertie of
Cmfciwce in Ntw England, and he cannot but alfo know the
Iwprifining and Fining of Tome of the Petitioners, &c.
Peatc,
The bloody Tenetit yet more bloody.
Peace. It may be Mr Cotton will ufe the common objetfion,
that fome part of their Petition tended to Vifturbance in Civill
Things.
Truth. Some of their Petitions were purely for Libertie of Confance to
Conscience) which fome in Office^ both in Church and State fa- God in Worfljip
voured, as is reported, if not promoted. If others or fome aclofe Prifoner
part of them might be judged offenfwe againft Lawes made, j^^"^
yet why then hath not the Libertie of their Confdence (in point Petjtloner cm^
of Iforfhip) been gran ted to them? When they have complai- obtains its Li-
ned ( amongft other Paflages ) that they have been forced to bertie.
flay the baptizing of other Mens children, while their owne
might not be admitted , and therefore earheftly faed for M/tfz-
fters and Congregations after their owne free choice and Confci-
ewes* which have ever been denyed to them.
Peace. It is faid , that their Minifters being confulted with,
utterly denied to yeeld to any fuch Libertie.
Truth. They might juftly feare, that if fuch a window were
opened (asonceBifhop Gardiner fpake in another cafe) that
the New Englifb Congregations and Churches would be as thin,
as the Presbyterians complained theirs to have been , when the
people once began to tafte the Freedome and Libertie of their
Consciences^ from the flaves whip, &c.
peace. In the next Paffige , the Difctiffer having excepted
againft Mr Cottons diftinguifhing "bctweene Members of tht:
Church^ and fuch as have given their names to Chrift ; Mr Cot-
ton replies ; they are not all one, and qu )tes, Eja. 65.5,6.
'). Let the place be viewed, and that place will be found Pubtikz miw
tofjpeakeofnofuchpjf^erence: It fpeaksofthe Ler^/promiie a&, or
to Eunuche/ and Strangers , laying hould on the Lords Covenant, 0™*fclfe
and joyning thcmfelve* to the Ler</, which I conceive M* Cot- '
ton will not deny to be in a Church- way; in which conditim
the Lord gives the Ennuches a name better then of Sonnes and
Daughters.
Peace. In the next Paffage Mr Cotton upon TertuUians fpeech,
affirmes, thatafalfe Religion will hurt, becaufe the Red Horfe
followes the White,. &c.
Truth. I anfwer ; Gods Judgements ( by JFrfrre, Famine, Pejii-
lence ) plaguing falfc Rtligions in his time ( though after nuny
hundreth yearcs patisnce , as hath form r)y been opened) is
one
222 H he bloody lenent yet more bloody.
one thing : and the prcfent hurting or profiting ofothers^ is ano-
ther.
Peace. In the next place Mr Cotton takes offence that the Dif-
cufler (hould inftnuate M* Cotton to have a hand in the ModeB
of Church Government,
Truth, I anfwer, Mr Cottoni words in the End of his An-
foer to the Prifoner, ( where he fpeakes of this Treatife or Mo-
de//3fent to Tome of the Brethren of Salem) Teemed to hould out
thcprobabilitie of it. How ever Mr Cotton fubfcribech to the reft
of the Elders* ( as he here faythj their words being rightly un-
dei flood.
Peace. Further, M* Cotton here affirmes, that the want of a
Law for Religion in any State provokes the Wrath of God 9 as
]udgesai.2$ thewant ofaK/VzginJ/nie^Judg. 21. 25.
Confidered. Truth. This Scripture proves no more , but that the want of
&-King9M*giftr<tte9 Govtrnour, or Catill Officer of?uftice9 pro*
vokes the ff?^ of God9 and end^ngereth the people 9 agdnft
which the Difcuder never affirmed, but againft their Kingly or
Crvitt Authoritie in fpirituall cafes^iince Chriftjefitf abolifced that
National Church.
Peace. But fayth M' Cotton9 the h ft GoodofiCitie is Religi-
on, and therefore there (hould be a Law for ic.
Truth. To this I have fpoken largely in di feuding of that
Modelly unto which I knolv not of any Reply yet made by
Himfelfe9 or any of thofe worthy men whom he makes the
Authoursofit.
Supreme An- Peace. But further , whereas the Difcufler had faid that the
thoritie in Sfi- ipeedes of the Wilderneffe will not hurt the Garden 9 nor poyfon
ritudls. the Eody9 if not fufFred to grow in the Garden 9 nor taken into
the Jtody9 M' Cotton grants that Chrift hath ordained Gardiner*
for his Garden 3 and Phyfick and Phyftciani for his Body : Yet
withall he makes the Civill Officers^ to be as Sitpervifors 9 Super-
intendents, and confequently^ Bifheps, Governours^ and Heads of
the Church orChurches9 and over the fpirituall Officers of Chrift
Jefa.
Truth. What is this but to eftablifh Henry the 8. nSpiriwatt
CivillMagiftrate9 andH^of the Church, in theroomeof the
Pope .? Contrary to which I have difcourfed in the difcu/fing
of the Modellm the bloudie Tenent.
Peace.
bloody Tenent yet more bloody. 223
Peace. But what thinkeyou of Mr Cottons interpretation
oifertHlliMs minde , to wit, that Tertuttian ihould meane, that
theChriflian Religion would not hurt nor difturbe the Romane
Ci-vill State?
Truth. 1 conceive it cannot ftand , for although it be true Tertullians
that the Cbriftitn Religion hurts noCivill State (but infinitly Speech of one
the contrary) yet M' Cotton will not deny that the ChriftUn jM'ff*** «*
Religion (notofitfelfe, but through the corruption of the ^5^? '
Civill State ) may provoke a Civill State many wayes, and Confi tiered.
therefore TertHllian muft meane otherwayes, to wit, every Man
muft ftand or fall in his owne Religion , and the Religion of one
man will neither hurt nor fave another : Therefore (to end
thhPajJage) Tertullians words may not unfitly be thus appli-
ed: The Religion of the <Proteftants , if permitted by the Tap/is,
will neither hurt nor profit the Papifts : The Religion of the Ira-
dependents will nether hurt nor profit the Presbyterians., if they
permitted it : And the Religion and IFerfhip of other Confcien-
ces in old or New Efigland, will neither hurt nor profit the In-
dependent*, where the power of tollerating or not tollerating
lies in the bands and power of the Independents.
: of Chap. 68. replying to Chap. 71.
feace. T TEre Mr Cotton urgeth two miftakes : Firft in the
A A
quoting of Jerome : fecondly, in naming
lian for Jerome.
truth. Poflible it is, they are neither the miflakes of the Pr/-
foner , nor Difcuffer, but either the Scribe or Printers may (hare
with them ; or if they were their owne miftakgs ( although the
Prifoner wrote in clofe prifon in Newgate, and the Difcuffer in .
multitude ofViflra^ions^ yet ) they are juftiy to be blamed for
their leaft Jleepines in the handling of the matters of the mc/i
High.
Peace. Rut, Jeromes words C faith N[* Cotton) imply more
then zfyirituall cutting off, for Jerome immediatly fubjoyneth
the(e \^ords ! Arm was but a Jpurke^ buc bccaufe he was not
fpeedily fupprcft, his ¥lme depopulated all the World, which
cannot
224 ^ bloody Tenent yet more bloody.
cannot be meant ( fayth he ) of cutting off by Excommunkati*
on, which proceeded againft him once and twice.
truth. I cannot be eaiily induced to believe that Jerome in-
tended to complaine of*Conftantme9who was not fparing at the
£rft to put forth his temporall Arme and power againft Arrius :
But this is certaine,his words ar« thefe, [Here/re muft be cut off
with the Sword of the Spirit : and the Scriptures quoted by him
( i Cor. 5 . Gal. 5 . ) as Mr Cotton yeeldeth ] prove onely a fpiri-
tuall cutting off: So that it fecmes not rationatl for Jerome to
run from the Spiritual! Sword , about which he is now conver-
fant, to the carnall and temporall Sword > of which thofe Scrip-
tures ( as Mr Cotton acknowledged ) difcourfe not.
Peace. But let no man fay ( fayth Mr Cotton ) that this
ec grant of his [ That Herefie niuft be cut off by the Sword of
f c the Spirit ] doth ioiply an abfolute fufficiencie in the Sword
ccofthe Spirit^ to cut it downe according to 2 Cor. 10. 4-3 5»
" For though Ipirituall Weapons be abfolutely fufficient to the End
ec for which God hath appointed them, as hath been opened
" above, to wit3 for the convltfion, and C if he belong to God }
cc for the converfton of the offendour^ for the mortifying of his
flefa andforthejawwgof his5o«/e, and for the cleanftngoi
cc the Church from the Fdlowfbip of that Guilt : Yet if an Her*.
ticl^ will ftill continue obftinate, and perfift in feducing, creepe
into How/e^ leade captive fillie Soules, and deftroy the Faith of
*A/f Cottons fome, it may beofmany/uc^^^ngrewejwouldbecutoffby
4nrf /wr Ed- another SfFOTY/jwhich in the hand of the Magiftrate is not borne
wards Can- in vajne>
IS/S r™^- This anfwcrof M^ Cotfow lookes too too like that
Viflirtttion of the bloudie Eifbop againft the poore Martyr or
Blafpbemie Witnes Q^Jefw ( whkh Mr Fox mentioneth ) The Scripture is
tf^mjf t^e ^ofy fufficient for Salvation, but not for Jnftruclion : There is need of
Scripture. Tradition, &c. The Sword of the Spirit ( fayth Mr Cotton) is ab-
folutely fufficient 3 for thefe foure, to wit5 the Conuiftion, Con-
vet fion. Mortification^ and Salvation of the offendour, the Heretick^
yea, and for a fifth, for Expiation , and cleanfing of the Church
f rum the Fcllowfbip of that Gw//f3 but there is a iixth, to wit. In-
fefiion, and there the Smrdof the Spirit is too weake, and the
Sword of the Magi/Irate muft helpe.
Peace, What found and modeft Reafon can be ( almoft )
pretended.
1 he bloody Tenent yet more bloody. 225
pretended, why the holy Ordinances, Appointments and provijions
of the Lord Jefa (who is the Wlfdcme ot the Fitter, whofe is all
power in Heaven and in Earth, andwhofe Heart is all on Fire
with Love jto his people ) mould be fo weake in fupprefllng the
Enemies ofhis Kingdome, that, all the CoHnfeB, Order, and Power
he hath left in his Abfence 9 are not able to refift the Infeftion
of falfeDo&rine, without the helpe of the Powers of the World
his profeflcd Enemie , unto whom who fo is a Friend ( fayth
John ) he cannot but be an Enemie unto God. Oh what (hotild
be theniy/ter/e that the two-edged ^jporJ of Gods mjghty Spfr/f,
is fufficunt for Convittion, for Converjion* Mortification,Expiation,
Salvation, but yet not powerful! enough againft Infeftion ?
frutb. There is written evidently , on the Forehead of this Myfieries of
plea, as on the forehead of the great Whore (Revel. 17. ) Myfe- M*
rie. The &g)ptian Onions ( as I may fo fpeake ) are full of
Spirituall Infolding* , or Myfteries ; One or two I (hall briefly
unfold or peele.
Firfl,theC/er#e ( ftcrilegbufly fo called ) in all Ages fince
the Apoflafte , have ( like fome proud and daintie Servants ) dif-
dainMto ferve apooredefpifedar//J, * Carpenter, one that
came at laft to the Gallowes, &c. And therefore have they ever .
framed to Themfelves rich and Lordly^pompouf and frincely^ tern-
poral/sind Worldly Chrifts,ln ftead of the true Lord Je fa Chrift,
the fpirituall King of hh Saints and people. And however it fuits
well the common End to retaine the Name of Cbrift (as the
Lord Jefw prophefied many falfeCftri/b fhould arife^and many
fhould come in his Name, &c. ) yet moft fure it will be found,
that a temporall Crowne and Vignitie 3 Sword and Authorise,
Wealth and Projperitie, is the White that nioft of thole calhd
Schorr/, Minifters, Bijbopsy aiqie and levell at : How many thou-
fandof them will readily fubfcribe to the pleas of the French
Eifhops againft the Lord Peferadifputing before Philip the French
/Circg for tempo rail Jurifdi8ion9 and Peters two Swords in the
hands ofChrifts Adiniften ?
Peace. M^ Cotton is not far oft, for howfocver He and fome
wrl fay with him , one Sword is enough for a Presbyter or El-
Jer, enough for Cowiftion , Converfion, Mortification, Expiation,
and Sahat ion , yetone^wor^ is not enough againft -Infection,
and therefore it is needfull (though we are not of the opinion
G g .^ of
226
ihe bloody Tcnent yet wore bloody.
Earthly
Chrifts need
earthly fup-
ports.
The ftate of
Chriftianity
during the
reigne of
Antichrift.
of thofc French Prelates and others , that challenged to them-
lelvcs the Sword of tern for all junfdi&ion into their owne haads5
yet) ic is needfull that it be at our call in the hands of our £%•
ecutionerstheCroill Magiftrates.
Truth. It is impofllble that temporal and worldly Chrifts (hould
waike with the legs oCaJpiritudl fupportment, but as ( in refpeft
cf outward Government) they fpring from the Earth and the
World, it isirupoiliblc 1 lay bat their Feeding and Aliment 9 De-
fence and Protection (hould be ofthe nature of the Hoot and Eli-
went from whence they a rife.
Fedce. I c is objected 5 was the Church of the Jewes tempo? All
that ivas affifted and protected with a temporal! Sword?
jTrw/fc. The Sfirit of God eels m(Heb. 8 & i o.) of a worldly
Santtuary^ of a weakg and oldvawfbing Covenant^ to wit 3 a Ndtio-
nallCovenant,znd Ordinances'^ Jerrifh Church.
Peace. It is againe {aid how can the DifcufTer extoll the
Sword of the Sfirit only, and acknowledge no Churchej.
Truth. Although the DifculTer cannot to his Souls ]atitf*3hn
conclude any of the various and fc recall forts of Churches ex-
tant to be thofe pure golden Cwdltftickj framed after the firft
patterne, Rev. i. Yet doth he acknowledge golden Candleftickgof
Chrift Jefuf extant ; thofe golden Olive tree/ and candleftickj, his
Martyrs or Wit&fjes, (landing before the LorJ, and teftlfying his
holy truth during all the Reign of the Betft, Rev. u. Hence,
although we have not fat iff aft ion that Luther or C-.ihin^or otber
precious JFitr.eJfts of Chrift fefut.ere&ed Churches or Mi«j/ferj>/,.
after the firft patternefas chey conceived they didj yet doth he
affirm them to have been Prophets and witnejfes agatnft the Betf/f,
and furnifhcd fuffickntly with ffiritudl Fire in their tnouthes,
mightily able to confumc or humble their Enemiet 3 &$Eliab
dicTwith the Captains fent out againft him.
Peace.l will objeft no more,pleafe you (DearTruth} to paffe
on to the 2nd. viz. the IMiniftry-ofthe Spirits pretended itififfi-
ciency againft Infection : why fhould not the fpiritual power of
the Lord Jefab? powerful enough againft creepers inco Houfe/,
againft iucri a«lead captive (illy fouls, againft fuch as deft-'oy the
faith of fome, &c.as well as in the firft Churches and Afftmbliv*
profefling his holy name sendworfhip ?
Truth. Search his Will and Teftxment , andwefindno other
but
The bloody Tenent yet more bloody. 227
but fyiritual means prefcribed and bequeathed by the Lord Jefa;
to Paul to Peter9 or any of the hojy A^oftlet or Mefftngers.
Peace. I muft needs acknowledge that thcpoor (ervants of
C/bri/^forfome hundereth of years after the departure of the
Lord enjoyed no other power 3 no other Sword nor Shield but pea'cea grea-
fyirituall) until it pleafed the Lord to try his children with Li- *jer tr^ anc*
berty and eafe under Conftantine(a, foarer Tryall then befell them clrffth^ns
in 300 years perfecudonj under which tcmforallprote^ion^ mu- then 300 '
nificence and bounty of Conftantine, together with his 1emj>orall years perfecu-
Sw>r^drawne out again ft her fair it udl enemies, the Church of tion.
Chrift Coon furfeited of the too much honey of worldly eafe3 au-
thority., profit, pleafkre, &c.
truth. Deare Peace3 the fscondmiflery is this. In -all. ages,
the world hath been o'refjpread with the delufions and abomlna-
tiont of falfe wor[bty, in vented by Satbzn and his Inftruments in
oppoiition to the pure worfbip of the God of Heaven : Againft " ithans two
thefe the Lordjefa hath not been wanting to ftirup his wit- T^nching
neffeSjfervants&ndfouldierS) fighting for their Lord and Afafttr the Candle of
fjpiritually9 &c.. Chriftianicy.
Thefe witnefiej, when Sathan hath not been able to vanquiili
and overcome them by diluting., writing, frc. ( but hath ever
loft that way Jhe hath been forced to run to the rlefhly Armories
of temporall weapon? znApunifbmentS) and to fetch in the pow •
crs of the world 5 So hoping to dafh out the Candle of Truth
and break the candleftickj thereof the iritnefles of Chrift Jefits '
This Satban hath ever praftifed one of thefe two waycs , fome-
timesby (pretended^ legal! tryals and executions of Juftice,
fometimes by moft horrid and dreadfull murthers and mafia'.
cres
Peace. Thus hath Chrift Jefm indeed been vajiquifhcdj and
driven out of this world by the powers of CgfarSj Kings and o-
ther earthly Governours and Rulers.
Truth. Tis a frefhand bleeding Hiftory of that famous difyu-
tatim between the Cardinal and Prelates of France and Bezi The French
with his poteftant afpfltnts under Charles the 9^. And not long Mjflicare maft
after of that moftbarbarous and horrible muriher sindmaffacre thcirWpreren-
of about 30000 Innocents , to rmifh and compleat thatw^J- deddifpurati-
ry which the pretended Vifputation and fpirituail arme could on could not,,
never effect
Gg 2 •' Peace.
228 the bloedy Tenent yet more bloody.
Peace. Yea in the bloody Marian dayee., there muft be Convo*
cations cald at London 5 anddo-vnemuft thefc famous wiinefles
°f 7e "'> Cranmer, Ridley, Latimer to difpute at Oxfordbut faith-
fuN Philp&t for his free difputing iathc Convocation at London,
days, ending and Cranmer , Latimer and Rz^/ey for not yeelding away the
in fiery truth at Oxford, they muft all feel the rage of the jfrry furnace,
flames. whc> bow riot downe to the goWew Image.
And ^without off.nce of civill Authority, or difrefpeft againft
any mans perfon be it fpokenjin the late great dilutes between
the Presbyterians and Independents at VFeflminfter * what a Tow-
peft railed, \\ hat Earthquakes and Thunders cal'd for, from &zr/6
The late Sy- anc* He™en9 inat the ^cond/^r^f of the magiftrate( herein the
nodicall dif- Presbiteriaut Seivwt and Fxecwf/oRer)might effect that which all
putes. the power of the pretended (word of Gods Spirit was never able to
reach to.
Pea.To proceed. M Cot. if greatly offended at this word: to wit
[the Eye of the Anfirerer could never be fo obfcured, as to run
to the Smiths- fvop for a faord of Iron^ zndftecl to help the Sword,
of the Spirit $ if the Sun of Ryghtecufnes had pleafedto (hew
A bloody and n'm tnat a Nttfiwwrf/C&Mfdb, d^c.] And his anger breaths forch,
moft unchri- nrft againft all Heretical thus : If there be ftones of the ftreetsy
ftian fpecclL the Magiftrate need not run for a Sw>or<J from the Smiths {bop 9
noranHd/rer from the Ropiers to punifh an Heretic^.
frhth. It is true, the warehoufeofp rfecution is fo abundant-
ly filled with all forts of bloody Jnftruments, befides Swords and
Ropes, that the Primitive and Latter times have told us how ma-
ny feverall forts of forrows> pains and torments the fervants of
thelivingCW> have felt by feverall Inftruments of B/00<Tand
Death, befides Rcpej and Swords, #r. and all to punifhfas Mafter
Cotton fay th) the Heretic'?^ the Heretickj Blafphemer, Seducer
&c.
Peace. What is this Anger but Fury,, Ira furor Ireviseft?
And what weapons can be wanting to Fury, not the ftones in
the ftreet* f faith Mafter Cotton) Furor arma tniniftrat, for the
magi/Irate needs notffaith he)ftay fo long as to run to a Smiths*
(hop for a [word, or to the Ropiers for a halter. Sec.
Petfce. O the m>^ei;ie/ of zui^Hzfieand co^ewageof fin, that a
Lflw^eof Cjbrr/^(hould thus roar out like aL)'o«5 aod f as the
fpeech may be conftrued by fomc) fo far as in him lies to pro-
voke
The bloody Tenent yet more bloody. 229
voke the civil! powers, yea the people in the ftreets to furious
outrage, and not Co much as to attend proceedings inpreten- The rafh fury
ded legal Trials and executions, biitinthemadnelfe ofBarfo- a"d madneffe
row mnrtherf and maflacres 3 and that even upon himfelfe and cve^aga'mft^
the Independants in their meetings,&c. themfelvcs.
Peace. But 2dly. he finds fault with the Difcuflers wit , for
bringing fuch light conceits into grave dijrcourfes and difputes a-
bout the holy things of God.
Truth. If there be any thing favouring of wit in theDifGiif-
fbrsfpeech, let all men judgawhether there be not a double^ yea
a treble portion in this of IVUfter Cottons ; 1 acknowkdge,Ncw
eft major confufw quam ferij & foci. The Difcuflbr dares not wil-
lingly to prophane the holy name of the moft high with lightnes,
no not withthofe fine turnings of wit which the word for bids, .
(\v7t*atM*,Ephef. sjwhich becomes not ChrfisfcholUrs, but ofwirfandifi-
rather the giving of thankj : And yet there is an holy wit and ej, glorifies
pleafantnes ia Samfons Riddlc,in Jothams andjefu* his Parables, the giver.
yea, and in Eliahhh fharpe and cutting language 5 which cut as
deep to their deluding confidences, as theKnivts end Lances of
their Idolatrous backj and bodies: Yet none of thefe were (Vs M*ft,
Cotton infinuates againft the Difcuffer) for naming ot Smiths-
fbop) playings with feathers, &c.
Peace. But what think you of his confidence, touching his
New-England Diana, to wit, that the Difcufler jvil! never bea-
ble to make it good : that the Church in New-EngUndis impli-
citly, a Nationall and State Church?
Truth. His own words feem to prove it, for if it be a Church
and notChurchesofN. England, asehewherehefpeaks (Vnd as The pretend -
th« Scripture ordinarily fpeaks, the Churches of Jude^Gda* ** P^ticul r
tin, e^c Jit cannot be no other but a Nationall, as the Englifh* N™' indeed
Church^Scotch- Church, French -Church^ &c. But polTibly it being but a Nation -
a miftake, I anfwcr, A Nation in the common and large extent, all Church,
I dare not call New -England, but thus , the feverall PLmtationt
GT Colonies of one Religion, or way ofworfbip make up one Colo-
nie or Province of English-men in this part or traft of America.
I csnnot thererefore call the Church of Nttv-Englmd( properly)
&NationdlChurch,but a. Provincial Church, * State -Church, caft
into the mould of a Nationall C&itrch, diftinft into fo many Pa-
I fay not exprclly and ?xplicicly» but implicitly and fe-
cretly:
230 cl he bloody 1 cnertt yet more bloody.
cretly, which the/ow ofrigptcoufacfle will at lad reveal, as clear-
ly and brightly in the eyes of all men., as the fun that fhincg at
Noon- day.
At prefentj affirm(what ever are the pretences, plea and co-
verings to the contrary )chst that Church tftate, that religion and
worjbip wch is commanded or permitted to be but one in a country 3
nation orprovince(sL$ was the Jew* religion in that typical land of
CflWrf;/jchat Church is not in the /wf«re of the particular Church*
es of Cforijfcj but in the fwf ure of a National! or /fate Church : the
Rature of a particular Church ofChrifl,h to beone32 or 3 (more
Nopermiffi- orlefiej inTowflejor Cities (as in all theinftancesofthe Ncv>-
inon OT vw ?$^n*$*K the nature of the State Church is when the whole
ihip "butane State n turn'd into a State C&wrcfc in fo many Parifhes or D/pi-
in N.E.thae-Jtons ofworjbippers : and it is made odious 8c intolerable for any
fore are the part of this City. J ft ale ^ &ce. not to attend the common wor/bip of
Churches,but tneCzfy3 fan&ifie the holy times,znd contribute to the holy Offi-
ChHrclTJn cerj>anc^to walke in another way, which is the generall ftatc
theHmould of and-praftifc of New -England.
them,&c. 2 That is a nationall and ftate Church where the Ciw// power
Where the is conftituted the Head thereof to fee to the conforming or re for
Suprcam Au- ^^gof theCfewrc^the truth or falfbood of the Churches,, Mm/-
Church iT Ci - ftr*es or wl^rrfifitfrWj ordinances, Dotfrine, &c.
vill, the Body 1" the particular Churches of G6rz/f Je/^ wee finde not a
cannot but be tittle of the power of the c&z// magiftrdte or civil/ foord in [/pz'r/-
like the head, tmllcafes. It is impofllble but a Nationall and Czw/ fee^rf muft be
and all make /;e^ o{ ^Nationall or State Church, which ( upon the point is
JSSSSSti, buc a cfeil/ or tempordlChurch (like the jbedJ thereoQ and not a
onall mixr heavenly zndforituall : I fay5 a Cft;z/ or temporall Church Jub]e&
Church, like to the changes of a changeable Court orCountrey, and the interpre-
the Jewifh tings and expoundings ot Scrip lure .> to what the Ccwrf or Cwntrey
N rtonall js ju'oje(^ to approve ot difprove of.
The'plimng 3 Ic is a Nithnatt or State Church^ where the oppofite
a Countrey of or gain-fajer, the pretended Heretic^, Blafphemer9 Seducer, &c.
Hcrericks'de- is fome way or other punifhed, put forth of ;the State or Coun-
dares that trey it felfeby death or banifhment: whereas particular Churches
CoDBtreyis put forth no farther then -from their par ticular focieties 3 and
fmplicirly OI the Herelic}^ &c. may ftill live in the Countrey or Country* un-
a National moltfted by them.
church. , 4 That Church cannot be otherwife then a Nationatior
State
bloody Tenent yet more bloody. 231
StateChitrch, \vherethemaintenanoe of the Worfhifo Priefts and ASttteMun
,
Officer/, is a State maintenance, provided by the care and power ten*nce
ofr the State, who (upon the point) payes thtir Miniftersor «5MW
Servants their nuge/ j whereas the maintenance of the Iforjbip
and Officers of a -particular Church, we tinde by Cfcnj? j Teftjment
to be cared for iuffidently by Chrifts power, and meanes in his
5 That Church is a National! or SMe Church , whofe whole
Affemblies, in 5y/wA, CouncelU, Provincial!, National!, &c. If M*'
^Cotton can difprove the truth and fubftance of thefc and other
^r/^M/nr/aHedgcd-jfofdrreasconcernesthe generall and Bo^/y the f
of the Country combiaed ( whatfoever little variation Tome w/V; ths Head
pardcularTownes may make) the Difcufler mud acknow- *h<tt alfs
ledge hhEr-rour, but if Mr Cotton cannot doe ic3 as i believe he
cannot (what ever flourifh a wit may pretend) the God of
mercy pardon what by Mr Cotton is done in Ignorance,
awaken him and others, who caufe his people to.goca-ftray ;
according to thatof the Prophet; Their ShcphearJs cauie this
people to goc aftray.
Peace. O that all Gods fbeepe in frew England, and fuch as
judge thenifelvts their Shepheardt , may truely judge them-
felves at the tribunal! of their otone Confciences in the preface of
the Lor^ in the upright Examination Q£ thefe particulars ; But to
leave New? England, and to rcturne to the vLand of Ifrael; f
<c (hould thinke( fay th Mr Cotton ) not onely mine eye obfc.u-
cc rcd3 but the fight of -it utterly put out, if I (liquid concave
" ( as the Difcuflcr doth ) that the National! Church State of the
€« yeT^jdidneceflarily call for fuch ypejpotis to punifh.Here-
<c iiques more then the Congregational! State of particular Chur-
cc ches doth call for the fame now in the da,yes of
<c Teftament,
Truth, It is a flrafige Speech to proceede from fo
Man, but let us ponder his 'Re* fan's in the feare of God,
Peace. Was not ( faytlrMr Cotton) the National! Courch of
the Jews compleatly furniihed.wKh Spiritual! Armour to dc-
fendit ttlfc, andovpofeMe/z and Vcvills, as well ^ particular
Chwchtf of-ih^ "Ntw Ttftarntnt ? Hau they not power to con-
vince falfe Prophets, ;is t*.!?jdh' did the Prophet* of bad? had
they not power to (ipcracc EvitiVders H om the Fefajpflrip of
thsir
232
?he bloody Temnt yet more bloody.
ween the
Church of the
Jewcs and the
'
their Congregations ? And he addeth, an uncleane Per fin 9 al-
though he might not Enter into the Temple , with the reft of
the Ijraelites to worfhip the Lord, yet he was permitted to live in
the Common-male ot Ifrael^ Men uncircumcifed both in Heart
andF/e/&.
Hc addcth further > that the N'*»«*U Church of J/r« / was
powerfully able by the Sword of the Spirit to defend it fel%
a nd to offend Men and Vevills, for which he quotethjZ<ic6.4. 6 .
Andheasketh, doth not the Difcufler himtelfe obferve that
time was, in the NationallChurch of the Land of Canaan, wh^o
there was neither -Carnall Sword nor Speare to be found,
i Sam. 13 > And was not then the Nat ionall Church powerful-
ly able by the Spirit of God to defend itfelfc^and to offend
Men and Eevills as well as particular Churches now >
Truth. lanfwer: Fhft, As much as the fhadow of a Man
falls ftiort of a Man himfelfe, fo did all their Ordinances ( which
were butfhadowes offpirituall things to come ) fall (hort of that
bright enjoyment of Cbrift Jefiu 3 and fyirituall and heavenly
tbingt in him, now brought to Light bj.Cbrifl Jefus in the Go-
/pel or NeTT Tefament.
2. Mr Cotton will never deraonftrate that the putting forth,
or Excommunicating of a perfon from the Church of God
amongft them , was other then cutting off from the Land by
•Death, and the Ceoill Svord, the fame being /p/rzfMf/(x executed
nowinthc//r«r/ofGo4, i Cor. 5. Gal. 5.12.
Thirdly , Although the Stranger uncircumcifed might live
amongft them, yet none of the Native Ifraelites might fo live,
nor yet might the Stranger fropkane the holineffe of the Lord by
labour on the Sabbnth* which Mr Cot ton will never prove ought
now to be kept by all Countrief of the world 9 and that undei*
fuch Penalties, as was in the Land of Canaan , the holy Land :
Nor that they had fffri tuall fswer fufficient topunifti the will-
full breach of any Morall or Ceremoniall dutie, without the
helpe of the Carnall Sword, the contrary to which is plainc in
theNewTe/taiKiir, i Cor. 5. 2 Cor. 10.
Fourthly, For the Scripture, Zach. 4. 6. Not by might nor
Power, 8cc. The Profhet doth not here oppofe the Sfirit to
might orpwer, fo as to deny the ufe of Carnal! weapons , might
which God had vouchfafed to them againft all Ene-
mies
•The hoh Land
of Canaan A
Nonefuch.
A Figure of the
The bloody Tenent yet more Uoody. 233
mies within and without, but fheweth it to be the work of The weapons
Gods own finger or Sp irit in the u> e of carnall meanes which they of
ufed for the raifing of the Material Temple and Civill defence of
Thcmfelves againft all Oppofers, Hinderers, 8cc. Whereas 2 Cor.
JO. the dpoftle flatly oppofeth Spiritudl Weapons againftCdn/d//,
and Mr Cotton will never prove that the Corinthians or any of
tfle Saints of Chrifty did enjoy other Weapons, in that fir ft or the
Ages next after ,, but onely the ,Sf irituail Weapons and Artillery
which the Apoftk mentioned!.
"Laftly, To that of i Sam. 13. lanfwer. That when there
was no Speare nor Sword in Ifraell , the Israelites were not No
powerfully able to defend Themfelves againft their Enemies^
except that God was pleafed extraordinarily to ftirreup meanes
of their prefervation , as wee fee in the cafe of Jonathan and his
Armour- bearer againft the Philiftimf. In like manner I believe
that where the ordinary power of Gods hand in his holy Ordi-
nances is withdrawen, it is his ext raordinarie and immediate
power that preferveth and (upporteth his people againft Men
and "DeviOt} as in particular, during the reigne ofAntichrift in
ftirring up and fopporting the two
of Chap. 69. replying to Chap. 72.
Touching the Teftimony of Brentius.
Peace.1! Tis untrue, fayth Mr Cotton 9 that we reftraine Men
Jl from Worfbip according to Confcience , or couftraine
them to Worship againft Conscience 9 or that fuch is my Tenent
or prattice.
Truth. Notwithftanding Mr Cottons cloake, to wit, that
they will not meddle with the Heretic^ before he hath finned
againft his ownt Confcience 9 and fo perfecute him onely for
finning againft his owne Conscience , yet 1 earneftly befeech
every Reader ferioufly to ponder the whole ftreame and
feries of M^ Cottons Difcourfe , Proportion* 9 Affirmations , 8cc.
through the whole booke, and he (hall then be able to judge
whether it be untrue that his Vottrine tends not to conftraine>
nor reflraine Confciencet
H h 2. For
234
The bloody Tenent yet more bloody.
loath to be
accounted
pcrfccotours.
Lawes con-
cerning Gods
Worfhip.
Dangerous
diftintfioris-
a. For the matter of faft, how can he with any Hum'rlitie
before theflming eyes of the moft Hrgbt cry out, no fuch pr<t-
#/ce, when
Firft, Their Lawes cry out a Command under Penaltic for all
to come to Church , though not to be Member/, which in truth
(as hath been opened) is but a colour and vrfard, deceiving him-
felfe and others : hnd a crueH Law is yet extant againft C6r//i
jfefttfs muffled up under the hood or varle of a Law againft Ana-
baptiflrre^&c. ^
Secondly, Their prattice cryet, their Irnprrfonment/, Fining
Whi^ingS} Banishments cry in the Eares of the Lord of Ho/?/,
and the louder becaufe oif fuch unchrrftianfigleave, cloak^s, &c.
Peace. Lee it be granted (fayth Mr Cotton) chat we did
both, yet this did not make Lawes to binde Conference, but the
outward man onely ! Nor would we ( fayth he ) think it fit to
binde the outward man againft Conference.
Truth. 1 cannot difcerne the Coherence of thefe three Affir-
mations : i. We reftraine no man from Worship according to
Conference. 2. We make Laves but to binde the outward mam
onely. And yet againe ( 3 ) we thinke not mecteifo binde the
outward man againft Conference. M£ Cotton lived once under a
Popijh Law,to weare a fooles Coat or Surflice on hi* back, and to
make a Conjuring Croffe with his Fingers , why fhould he (ay^
that this Law went beyond his ^c^and his fingers , and came
even to his Conference ? If thefe pettie bmds did binde his Cotf-
frience, as well as his back^ and his fingers ; Oh let not Mr Cvton
fo farre put off the Bowells of Cmfujpon toward Chrrft Jefo
and his Followers, yea toward all men, as to binde their bacfa
and thtir?&d^5 their Knee/ and Hands backward and forward
to or from Werfoif 9 and yet fay he binds but the outward man9
&c.
Yea and oh let not fuch uprrghtnes, candor 9 and Iategritre;zs
Mr Cotton hath been noted for, be blemifhed with fuchan'JE^rt-
fion as this , to wit, when it comes to felfe , that Conference his
owne or his Friends be offrcd to be bound , &c. then he ftall
fiie to his third Et^/iow3(aying3 We think it not meete to binde
the outward man againft Conference^ that is , againft our Confer-
ences , &c. What ever becomes ( finck or fwim ) of other
Mens.
ihe bloody Tenent yet more bloody. 235
Peace. In the next Paflage, God needs not (fayth Mr Cotton)
the hclpe of the Magiftrate more in the Second, then in the fir ft
fable.
Truth. Godnecdethnotabfolutelyiorthe matters of the£e- Touching
condTaUe, though re^eSfre/y, becaufe he hath appointed Ordi- keeping of
nances, unto which he hath gracioufly referd himielfe. But for both Tables.
|he firft fable, he hath no neede at all, ofcarnall weafons, no not
ieffetiively, becaufe he hath appointed Ordinances-to thoufand-
fofcj more fotent, fuitable tndfufficient.
J\ace. Whereas it wai urged , that if Magiftrates muft ufe
their yiateriall Sword in keeping of both Tables, they muft be
able tQ judge of both : Mr Cotton replies, that it is enough, °fj
that they be able to judge in Principles and Foundations, and of §0?,!^"^
the Arrogancie of a tumultuous Sfirit ; for fuch want not Judge-
ment to cenfure Afofafie or Herefte, Idolatrie, &c.
Truth. It is not like that a Carpenter who hath skill fuffiei-
cnt to judge the Princiflet and Foundations of a houfe or Building,
fhould be unable to judge about the Beames, Pofts, &c.
2. With what great darknes, have the bcft of Gods children
thcmfelves been covered theft many hundreth yeares, touch-
ing the very fundamental/* of Gods Worfbif I
Peace. Whereas it was faid further, that either they are not Of Qual ficati-
fitly qualified Magiftrates and Common-weales , that want this onsofMagl-
abilitie to judge, &c. Or elfe they muft judge according to their ltrat€S>
Confcknce I M^ Cotton replyes ; Many Qualifications are requi-
jed in Husbands, Jfivet, Children, Servants, Minifters 9 Churches,
the want whereof may make themjinfull, but not unlawful!.
Truth. lanfwer; fome Relations are Taffive, as that of chil-
dren, who may be true and lawfull children, although they
know not that they are children. But , fuch Relations as are
attive in their choice and confent,** of Husband, Wife, Magiflrate,
Sec. thefe cannot be lawful!, unles they be fitted and qualified
to performe the maine and effentiall duties of Husband/, Wiver^
Servants, Magiftrates. That Husband* Wife, Servant cannot be
lawfulljthac are engaged to other Husbands , Wives, Mifters:
Nor CM that MagiJIratebe lawfull, who is a mad-man or Ideot,
notable to difcernc between Right and Wrong : and truely
( were Magiflrates bound, as to the chief e part of their Dutie and
Office ) to eftablifti the true Religion, &c. he were no more then
H h 2 a
The bloedy Tenent yet more bloody.
amad-man(astothefirftTableJ that were not fpiritually in
dued with ability of difcerning the true ^"'^ */r «:*-.. m.
OfMagi-
ftrates Abili-
ties.
vid and
Kings, &c.
Peace. Now whereas it was further urged that then the
Common-weak , the Civil, Naturall ftatc, hath more Light con-
cerning the Church of Chrift then the Church it felf, #-c Matter
Cotton replies , it followes not, becaufe that is a iveak Church
thatknowesno more light then that of the Principles 5 and
befide; what light the Common- wealth hath it may have received
from the Church.
Truth. I anfwer. If Kingr and ^uemsy &c. be nurcing Fa-
thers and Mothers (in a fpirituall refpeftj over the Church, as is
ufually alleadgcd j can itbeexpefted but that the Nkrfe 9 Fa-
ther or Phyfic'uM (hould know more of the Childs flate then the
Child or Patient himfelfe5who oftentimes knows not his fick-
nefle, nor that he is lick., fas oft may be the cafe of a Church of
Chrift) It is impoflible, but they muft have more light then the
Child3 yea and much more impoflible that they (hould receive
their Light and direction from the Child, &c.
Peace. We fee, faith Matter C9«ow,that Magiftratei fometimes
have more Light in matters of Religion then the Church ic felf, as
David and Hezekjah.
Truth. This (i ) confirmes what I faid, that thefe Kings be-
ing appointed by God> Formers and Reformers of the Church of
Judab, they rnuft needs have mote light in the matter of Kef<?r-
matio?i then the Church it felfe to be reformed.
2 I muft deny that David and Heze}qcth were other then types
ofChrifl JeX both in hisowneperfon and in fuch, who in
his abfence are by him deputed to manage the fpirituatt power
and fword of his holy and fpirituall Kingdome.
Peace. Yea, but alas, faith Matter Cottan^ there is no colour,
thatbecaufe;M4gf/rnife/are bound to difcerne andferve Chrtft
with their power, that therefore they may punifli Chtift'znd
Chriftians.
Truth. True, therefore, Matter Cotton elfewhere faith, they
muft fufpend to deal in Church matters until! they can judge,
&c.
And this, Firft implies their light and judgement ( abfolutely
nece{fary)in allfuch matters oftheC^«rc^ about which they
are to Judge and aft as often I affirme. 2 I
The bkody Tenen^yet more bloody. 237
2 I aske what kind of fpirituall Pbyficians will Matter Cotton
have, who (hall be bound to fufpend their power, all their lives
long, unle/Te they have skill to judge of Difeafes ? will not the Magiftrates
fimilitudeholdagainftfuch fpirituall Faffcer5,Nwrcej, Phyftci- ^pending in
atu9 who all their life long ( yea the greateft number beyond
compare of all their fpirituall Fathers upon the face of the
Earth Jmuft wholly fufpend from aftingm fpirituall difeafes
or cafes, to wit, in reforming, tftabli(hing3 &c.
3 Although it excufah not ('tis true ) (uch M#g iftates,
Princes Corrimon -wealth s, for making this ~Dottrine their ground
ofperfecuting Chrift and Chriftians , yet doubtkfle it makes
their fin the greater who feed them i^ith uich bloody "Doflrines,
and fo confequently occafion them upon the rocks of fuch falf
and dangerous and bloudyf rattices.
Exam: 0/Chap. 70. replying to Chap. 73.
l
l
N this Chap. (Dear Truth ") lye many ftonet of offence,
at which the feet of the unwary mofteafily may ilum-
blc j I hope your careful! and fteady hand may be a blefied In •
ftrument of their Kemovall : As Firft, although Matter Cotton
fubfcribe unto Luther that the Government of the Cjvill Magi •
flrate doth extend no further, then over the 'Bodies and Goods of
the fubjeci, yet (faith hej he may and ought to improve that
power over their Bodies and Goods to the good of their Swlt.
Truth. Sweet Peace my hand ( the hand of Chrift afliftingj-
fhall not be wanting : but what offence can be taken at the
propositions?
Pea. The proposition like an aple of SWom3isfair and (pccious
untill you cru(h it by examination: For, by maintaining
the Magiftrates power over the fydies and Goods of the 'fiibjcftj
for the good of his Soul , it is clear m th:s Chapter and others
foregoing and following, that Mifkr Crtt MS words drive at
no lefle then a feifing upon , and plundering of the goods 9 the
Imprifoning) whipping, Banijhing and filing the Eddies, of the Wofull
poor people, and this undo- the Cloak and colour of faving
their So%h in the day of the .Lorjjefuf.
Truth. The Civil State^nd Common-wcal'may be compared to
a piece
238
The bloody Icnent yet wore bloody.
The power of
Parents, Huf-
bands, Magi-
(I rates in fpi-
rituals.
i Cor. 7.
a peice of Tapiftry, or rich Arras,made up of the feverall parts
and parcels of the Families thereof. Now by the Law of Gody
Nature and Nations, a Father hath a power over his Child , the
Husband over the Wife, the Matter over, &c. and doubtiefle
they are to improve that power and Authority for the good of
the fouls of their Children, Yoak -fellows, &c. Bat Sail we
therefore fay that the Father and the Husband hath power un-
der Ghrift over the confcienief and religion of the Child or Wife,
as a father or Husband had under Mofes Numb. 30. Parents arc
commanded in the Gofyel to bring up their Children in the in-
itru&ion and fear of the Lord ; the Husband is commanded to
labour to win and favehis Wife( with no other power then
the Wife alfo her Husband) whether Turfy or Jew, Antichriftian
or Pagan ; but fucha power zndfoord to be improved ( as Mr.
Cotton here pretends) for foul-good, Matter Cotton will never
finde in the Teftament of Chrift Jefttf.
The Plain Englifb is ( what ever be the Cloak or cover which
the States, Kings and Rulers of this world ufc in this cafe) this
terme [for fouls good'] it no more then the old Popifh Jefa-
bels painting,/*™ falute animt 5 fro redemption tmimt, or as that
noble St.John obfcrved in a fpeech at Guild-hall, that the Kings
party made life of the name of Peace^t the Papift s ufed the name
of God, In nomine Vomini, &c.
Peace. It is moft lamentable to fee how the Kings of the
Earth arc grofly flattered by their Clergy, into asgrofle a be-
lief that they are raoft Catholick^Kingt as in Sfain, moft Ghriftian
Kings** in France, Defenders of the Faith in England. Hence
thofe two bloody Persecutors of Luthar, Charier the Fifth , and
Henry the Eighth, were celebrated even upon the ;pofts of the
doors in Guild -Hall : Cetroluf 3 Henricuf vivant, defenfor uturque,
Henricui Fidei, Carolus' Ecdefi*.
Peace. And yet to what other end have or doe ("ordinarily)
the Kingf of the Earth ufe their power and authority over the
Bodies and Goods of their Subject, but for the filling of their
ftmche/ like PFolves or Lions, new pacified unlcfie the peoples
bodies, goods and Souls be facrificcd to their God-belly, and their
owne Gods of profit, honour, pleafure, &c.
Peace. But in the fecond place Matter Gotton affirmes, that by
procuring the good of sheir fouls, they may much advance
the
The tearme
[Ssuls-good]
commonly
butapainr,
fcc.
bloody Tenent yet ntore bloody. 239
the good of their bodies and outward man alfo.
Truth. This Profofttion is as fair as the former , but ia the
and crufbing is as rotten , for however itismoft true
(as hequoteth i Tim. 4.') that Gtflinefle hath the promife of Theprom
this Irfe, and of a better 3 and alfo that fuch as feek firft the fcso
Irfe, and o a better 3 an ao tat uc as ee firft te fcsof t
Kingdoms of C?o</3 may expeft outward mercies to becaft upon rail mercies
them, yet thefe promifes can never by any rule of Cbrift 5 be con&Iered.
ftretched to proue outward profperhy and flourifhing to the
followers of Cbrift Jefus in this prefent evill world.
Peace. He that is in a pleatant Bed and Dreamt, though he
talke idly and infenfibly, yet is loath to be awaked.
Truth. Thofe fweet promifes fuppiy Godsfervints with what
outward bleHings his holy Wifdonie feeth they have need of for
his iervicc : But when wil M after Cotton indeed witnefle againft
a Nationdl Churchy and ceafe to mingle Heaven and Earth, the
Church and worldly ftate together > when will he ceafe to pro-
pofe the rich and peaceable, victorious and flourishing Natia-
nail State of the fewes as the Type of the Carnall peace and
worldly wealth and honour of the fpirituall Nation and
Kingdome of Chrift Jeftts ? when will he more plainely and
limply conforme the members to the head Chrift Jefus in the
Holine/e,Glory of hlsfyiritmll]>Qvtrty,(b<tme2Ln6 fufferings?
Peace. I have in the experience of many Ages obferved the
flourishing profperity of many Cities, Common wealthtznd Nati-
ons, wfiere no found of Chrift hath come , and that for hnn-
dreths, yea3(bme thoufands of years together, as hath former-
in this difcourfe been inftanced.
Truth. You have found that when the Red and Black^ and
fde horfe of War, Famine and Death have thundered upon the
Nation/, it hath not been upon the decay of a State Religion, but
moft commonly upon the rejecting and perfecting of the Preach-
ers and Witneffes againft it.
Peace. Yea Matter Cotton himfelfe obferveth that fuch of
Geds fervants as grow fattcft in Godtinefle, grow not outwardly
in wealth, but GWkeepeth them low in outward eftate.
Truth. I conclude thUpafifage with an obfervatioa of con- W°rkHyPro'
flantexpenewcejeverfincethe^nofGot/afcended the Heauens. d^ngerous^t
Theneerer Ghrifls followers have approached to worldly Godschil-
liberty, honour, pleafure^Sc;, the neercr they drcn,
have
240 **he bloody Tenent yet more bloody.
have approached to Impatience.) Pri<?e,Anger and Violence againft
fuch as are oppofite to their Vottrine and Profejjion of Religion :
And (2 )The further and further have they departed -from
God from his Truth., from the Simplicities Fewer and Puritie of
Chrift Jefut and true Cbriflianitie.
Jeace. In the next Paffage Mr Cotton ( though with another
heart, yet ) in the Language and Tongue of the Pharifees , feemes
to take part with the Prophets againft the perfecuting Faffcer/,
and amongft many things he prohibitcs Magnates this one,
to wit, that hemuftnotmakeLdiw to binds Con fcience.
of Lawes Truth. What is a L<w>, but a binding Word, a Commandement ?
binding Con- What is a Law to binde Confcience> but a Commandement that
fciencc, caj jg £0f Qfofance ? And mutt wee raifc up fuch Tumults, fuch
Tragedies^ and fill the /ace of the fPbr/rf with ftreames of 6/owd,
about the Chriftian M; gjftrates reforming Religion, eflablifhing Re-
//gze^killing the Heretic^ Blajpbemer,ldolater9 Seducer, anrd yet
all chis without a Ld^, that may in the name of Chrift txaft
obedience ?
T^ejce. I wonder what we fhall thinkc of thofe Lawei and
Statutes of Parliament, in old or New 'England that have bound
the peoples Conjciences^ at Jeaft fo farre 9 as to come to the Pa-
rijb Church, improving ( as Mr Cotton fayth ) the power and AH-
thoritie over their Bodies, for their Soulesgood? What fhall wee
call all thofe Ldwej5 Commandements, Statutes , Injunttions 5 P/-
reft ions, and Orders, that concerne Re%fo«and Conference ?
Truth. The plaine truth is, ME Cottons former reforming
zeale 5 cannot be fo utterly extinguifhed, as to forget the name
and Notion of ChriftianLibertie, although in thisbloudiePz/-
courfe, he hath well nigh, (if not wholly ) fold away the Thing !
Th? Confcience ( fayth he) muft not be bound to a Geremonie
(to a pretended indifferent Ceremoni?) : And yet loe 3 through-
out this Difcourfe, he pleades for the binding of it from thefe
and thefe ~Doftrwes, from thefe and thefe ^orfbips, and binding
to this or that fFbrfiif, I meane, to come to the publike Tonne
orCountrey IForfbip I Juft for all the world , as if a Woman
(hould not be bound to make a Curtfie9 or Salutation to fuch a
Marijbu: yet (heefhould be bound(will (he nill (he)to coraeto
his Wat his pleafure.JTor/fop is a true or falfe Bed£ant.i.i6.
Pence. It is pbfervable in the next place, what Mr Cotton
obferveth^
The bloody Tenent yet more bloody.
obferveth, concerning the Principle s of [wing Truth, to wit,
that no good Gbttpian,mud* Icflc good Magiftrate can be igno-
rant of them.
Truth;. In the Consideration of the Model/, this Goodnejfe or
Badnes of the Magifiratt is Examined, and eaiily it is proved
f tomy underftanding)that this Affertion confounding the
nature of C/w// and Morall goodneffe with Religious, is as farre
from Goodnes as Varkties is from Ugfcf.
Pedce. To this I flue tends Mr Cottons Conclaiion of this
paflage [ verily the Lord will build up and eftabiilh the Houfe
and Kingdome of tiich Princes, as doe thus build up his. ]
'Truth. The promife of God to David concerning his Houje
and Kingdome in the Letter,!* moft true in the Myftery and Anti-
type, as to the Spiritual! Houfe and Kingdome of King Pawning
Je/k, in fuch Princes or Prophetical! Kingly fyirif j , who %'ri-
f Md//y, in the Word of Trofhefie ( the Sword ofr Ge Jj 5"f hit ) con-
tend, for the Spirituall Kingdome of Cfcn/J Jefuf : God will efta-
blifhthemin Spiritual! Dignitie and Authentic: But take this perfecutjon
literally ( as M* Cotton carries it ) and as he never will finde theordinarie
any fuch Dutie lying upon Princes in the Gofp*ll} nor any -fuch Portion of
promife of temporal? pro fteritie, but holy predictions & foretelling* thrifts Fol-
of the cro^e and perfection ordinarily to all that will live God- *awcrs-
(y in Cbrift Jefa> a"d the greater persecution to the moft zealous
and faithfull Servants of Chrift Jefus : So neither can he give
any true Inftance ( truely proper and parallell ) to this pur-
pofe.
Peace. Me thinks although fucceffe be no conftant rule to
walke by, yet Gods providence in/ucceffe ofJournietiViftories, See.
?re with great care and fearetobc attended to and pondered,
and the Hand&nd Eye of God to be obferved in them , of what
fort or Nature fo ever they be. Two States
Truth. Two inftances of greateft fucceffe and temporal! pro- wonderfully
fperitie we have prefented to us on the publike (iace of this ^ured ^
it i r -r* • t TT I f f , God , upon
world3 before our owne Vores 9 crowning the Heads of fuch mercy ffiewd
States and States-men, as have attended to mercy and freedome to oppreffcd
toward opprefled ^ottjcfewcej. Consciences,'
Thtfirftisthatofthe^teofHo//^^: The fecond of our f°r?crly m'
owne Native England^ whofe renowned Parliament andvf^or/-
out Annie never fo profpered, as fince their Declaration and pra-
li -• nice
?he bloody Tenetityet more bloody.
Bodies and
Goods the
Magiftraces
objed.
tf/ce of pitie and mercy to Conferences opprefled by Mr Cottons
bloudie Tenent.
Peace. In the next PafTage,, it being a Grievance that Mr Co/-
forc fhould grant with Luther the Magiftrate* power to excend
no further then the Bodies and Goo^/ of the Subject, and yet
withall maintainethj that they muft punifh Chriftians for fin-
ning againft the Light of Faith and Confcience : Mr Cotton an-
fwers ;
Firft 5 He fuppoleth the chiefe good to be that of Ckriftiati
Faith and Good Confcience.
Secondly 5 Suppofe ( fay th he ) by Goods were meant out-
\vard Goo<//? yet the Magiftrate may puni(h fuch in their Bodies
and Good/} as feduce5 &c. for ( fay th he ) in feeking Gods King-
dome and the Righteoufnefle thereof 3 Men profper in their oat-
ward EftateSs Matth. 6. 23.. Otherwifethey decay.
Laftly ., He remembers not the proposition to be his, £ The
Magjftrate/ power extendeth no further, then the Bodies and
GoodtoftheSubjcft"] Heanfwereth it is true in refpeft of the
Oljett) though not in refpeft of the End, which ( fay th he) is
iwwAinvs/r, Bene adminiftrare Rempublicam. And he asketh if it be
well with a Common-fpeale^njoying bodily health and worldly
wealthy without a Church^ without Cbrift ! And he concludes
with the loftanceof the Romane Empire^ which had it not caft
away Idolatrie ( fayth he ) had been ruined.
Truth. Foranfwer; Firft, the diftintfionh famous among
all Men of the Bon<t or Goods of Animi ^ Corporis, fortune : and
againe, that of theMinde^ Soule, and Conjcience within, and
that of the Body and Goods without, that it can be no lefle then
a Civill as well as a Spiritual! Babell to confound them.
Secondly 3 To his Supposition, fuppofc ( fayth he ) by Goods
were meant outward Goods, yet the Magiftrate may punifh fuch
in their Bodies and Goods^ as doe Seduce, &c. I fee not how thefe
Cohere any better then the grant of fome Papiflt y that the
Churches power extends no further then the matters of Faith
and Confcience : But yet ( fay they ) they may punifh fuch in
their Bodies and Goods as fedttce^ &c. Nit-Cotton/ Suppofitions and
the Papifts come both out of the fame Babylonian Quiver;
But thirdly, let us minde his Reafonfrom Matth. 6. In feck-
ing Gods Kingdoms men profper in outward e/fdfe3otherw}fe not :
Fanfwerv
Qppreffion in
Bodies Goods
and Minde.
ihe bloody Tenent yet more bloody. 243
1 anfwer, this Proportion would better befit the pen ot a JLW
then a Chriftian, a follower ofMofes, then of Jefa Chrift , who
although he will not fayle to take care for his in Earthly Pro-
vidences > that make it their chiefe workg tofeekehisKingdome,
yet he maketh (as I may fay) Chrifts Croffe the firft Figure ia his
Alphabet, taking up his Croffe and Gal/owes ( in moft ordinarie
perfecution, ) which with felfe-deniall,are the allured Tearmes
his Servants muft refolve to lookc for.
'Tis true., he promifeth and makes good, an hundreth Fa- Wealth, Ho-
thers, Mothers, Brothers,SifterJ>frives,Children,Hou(es and Lands : nour,and Pro-.
But Mr Cotton well knowes, it is [ with perfection]. And how ^""3 ^"4-
this outward profperitie, agrees with Imprifonments,Banifbments^ i^chrifis
hanging, burning, for Chrifts fake : the Martyrs or Witnes ofjefus crue Follow-
in all Ages, and the cry of the Sonle* under the ^/tar,may bring ers.
againe to his Remembrance 9 iiNew England* peace , profit , j>?eti-
fure and Honour, havelulld him into a Forgetfulnefle of the prin-
ciples of the true Lord Jefus Chrift.
Peace. But Mr Cotton rernembreth not the Proportion to be
hiSj to wit, that the Magiflrates power extendeth no further
then the Bodies and Goods of the Subjeft.
'truth. Mr Cotton hinted not his leaft diflent from Luther
(as he otherwayes ufeth to doe if he difownc,) Sec.
Secondly, He grants i: true in the objecl, to wit, that the ob-
je£fc of the Magiflrates power is the Body and Goods of the Subjert,
though not in the End which he faith is iv<sro\muw, well to ad-
rninifter the Common- weak: Now I aske what is this Common-
weale ?
Peace. The %YitofGWdiflingui(hethin the New Teftvtmetit what is the
between the Common veales of the Nations of the World, and the Comon weak
Common-weale of Ifrael. The Cbmmon-weale of Ifrael, Ni* Cot ton
will not affirme now to be a Church Provincial!, N&iiondl, Otcu-
menicall, but Particular and Congregational!.
Truth. If fo, then the final! caiife of both thefe Common weales
or States cannot be the fame. But although the End of the Cf-
vill Magiftrate be excellent , to wit, well to adminiikr the Com-
mow-w^/e, yet the end of the Spiritual! Common-weak of Ifrael
and the Officers thereof, is as different and tranfcendent as the
Heaven is from the Earth.
Peace, But ho w( fay thMr Cotton J can ic be well wicfi the
I i 2 ,• Com-
bloody Tenent yet more bloody.
Common-wealth that injoyes bodily health, and worldly
wealth, if there be no Chrift) no Church there ? and how was ic
with the Romane Empire which the Red-horfe of JFizr, and Elack^
horfe of Fdfmwe, and Pale horfe of Peftilence would have ruined,
if [lie had not caft away her Idols.
Truth* Concerning this inftancc of Kerne Matter Cotton here
acknowledged ic abounded in worldly blefflngs^ till the Lord Je-
fus came riding forth upon the Whit e Horfe of the Gofyel. And
Matter Cotton may remember that from the Foundation of her
The Roman ^ rjfing and Glory 5laid by Romulus untill Chrifts time, it flourifli-
riftethln ° * ed about 750 years in along chaine of generations fucceeding
worldly glory eacn other in worldly profyerity, and yet no Church nor Chrift to
without Chrift uphold it, fo far is Mailer Cottws Romifoinftance from counte-
nancing Mr. Cotton* Roman Dottrine.
Peace. But \vhen Chrift carne ( faith Matter Cotton ) and was
neglected, then the Red and B/dd^and Yak horfe had almolt dc-
ftroyed her, if (lie had not caftaway her Idols.
Truth. I anfwer, Rome the head of the Empire cannot be faid
to neglcft Chrift ( untill the bloody Tenent of perfecution a-
TheCitieof ro^eamongftthcrn)^ay3 not to neg^e^ Chrift more, nor fo
Home famous niuch as other States, for there were fo many of the Romafief9
for profefting and fo glorious profeflbrs of Chrift Jepis , that all the world
Chrift Jefw. Over the Faith and Chriftian obedience of the Romanes was re-
nowned.
2 The Roman Tmfire cannot be faid to caft away her Idols., but
to change ( as the Portugal! did in the Eaft- Indies ) her Jdolrher
more grofleand Pagan !<&//, for more refined & beautified ldolsy
pain ted over with the name of Chrift 9 the true God, holines^&c.
and this in the glorious dayes ofCon/lantine9 or not long after.
The Church oiChrifiJefus which under perfecution remained
moft chaPft a ™fe and ^°Hf? of Ckr$ Jefo> no w dcgenerates and apoftates
under perfe- into an Whore., in the times of her eafe, fecurity and profperi-
ciicion. ty. ( Whole Citief,Nations3and the whole world forced and
ravifhed into a whore or Antichriftian Chriftian. )
3 As far as the Ectft is from the Wefa ^o far is the world and
nations and Empire of it from the holinefle of Chrift Jefus y
holy Spirit, Truth and Saints: With what appearance then
of Chrifts holineffe, glory, &c. can Matter Cotton advance the
world3(the Roman Empire} to be fas he here fpeaks jfthe Advan-
cer of the/ce%erof Chrift Jefus ? Pease.
The bloody Tenmt yet more bloody. 245
""Peace. If this Roman Empire be that drcadfull Beaft,(in T>ani-
els prophecy) more ftrange and terrible then the reft, yea, and The Roman
more terrible to Chrift Jefus and his fervants,then was the for- ?I°"Jrchy
mer Babilonian Lion, or Perftan Beare, or Grecian Leopard, sStoJ/'
•what truth of Jefus is this , that advanceth this dreadful!
bloody Beafi to be the Advancer of the Scepter , that is, the
Cburck&nd Government, the Truth and Saints o(Chrifl Je-
fus.
Peace, Glorious thing? (Dear Truth)are recorded ofConftan -
tine and other glorious Emperors.
Truth. TheBeaft was f fweet PeaceJ the Beafi fUll, although Conjlaminez'
it pleafedGc^ to give fomerefrefhing and reviving to his per- friend ande-
fecuted fcrvants, by Conftantine and other blei'Jed Jnftrununts njn?y ro
yet Conflantines favour was a bitter foeeting , his fu$erftiii.tt* j Sfou^
zeal lay ing the foundation for after Vfwfationt and Abominati-
ons.
4 But further, forneenooo years together, both before
and after Chrifts timey Kowegrew and flotiriihed ( with little al- the ftatc of
terationsof herg/ory in comparifon)untill this very time that the Xonung
Mafter Cotton cals ths cafting away of her Idols : For not before, Empire be-
but after Conftantines advancing ofChriftiant to wealth and ho- forc and af-er
nour, &c. I fay necr about 300 years together (" interchanga-
blyjafter his time, untill Ptyinttf, and Charles the Great, the
City andftate of Rome wasalmoft ruined and dtftroyed^ by the
often dreadfull incurfions of the Goths and Vandals^ Huns, Lon-
gobar ds, and other furious Nations : So contrary to the truth
of Jefus is fhis flefhly do&rine of worldly wealth andprofpe-
rity, and alfo this very inftance of Rome and her glory here
difcufled.
Peace. Mafter Gotten ends with prayer and bkfflng to God (as
James fpeakcs) and bitter and cutting curfings and cenfures to
man, the poor Difcuflfcr, who ( faith Mafter CQtton ) Jeduceth
himfelfe and others and delights to doe it, and againft the
light of grace&ndconfcience, againft rea/on and experience.
Truth TheDifcuflTcr is as humbly confident of Grace and
Conscience , Reajbn and Experience^ yea^ the God of all Grace,
Chrift JefiK.t his holy Spirit 9 Angels, Truth and Saints to be on
his fide, as Maftfr Cotton otherwife can be; But the day (hall
try, the Fire and Time (hall try which is ths Gold of Truth and
faith*
246 I he bloody Tenent yet more bloody.
Faitbfulnej}es and which the Vroffe and St ubble of Lyes and Er-
rour.
In the meane time I dare pronounce from the Teftitnony of
Chriftjefa* thatinallConcroverlies of Religion-. That Soul
that moftpoffeffeth it felfe in patient iuffering , and dependeth
not on the arme of flefh, but upon the arme of God, Chrifl Jefus,
for his comfort and protection, that Soul is rnoft likely Cin my
obfcrvationj to fee and ftand for the Truth of Cbrift Jefus.
Peace. In the next place Mafter Cotton denyes to compell to
the Truth by penalties, but onely by withdrawing fuch favours
as are comely and fafefor fuch perfons.
Truth. \ have formerly anfwereda and doe 9 that a great
Load may be made up by Parcels and particulars3 as well as by
one maffe or bulkg? and that the backs of fomemen3«e(pe-
cially Merchants may be broke, by a withdrawing from
them fomeCiviil priviledges and rights( which are their due)
as well as by afflicting them in their Purfes , or Fleih upon
their backs.
2 Chrift Jeftts was of another opinion ( who diftinguiflieth
, between Gods due and Cxfars due : and therforefwith refpecVto
vjOCl vr 111 I1OL >»» , i • /- i»-»i»»\*» 1 /~ni •
wrong, nor &°d "1S cauie and Religion^ it is not lawfull to deprive C<efar
have €4*1 the Civil Magifteate, nor any that belong to him of their Civil
wronged. and Earthly rights. I fay in this refpeft, although that a raan is
not Godly, a Chriflicin^ iincere, a Church member ', yet to deprive
him of any Civiil right or Priviledge , due to him as a Man , a
Subjeft, a Citizen, is to take from Cafar9 that which is C<efars,
which GWindures not though it be given to himfelfe.
Peace. Experience oft-times tell us, that however the ftreani
of juft Priviledges and Rights hath ( out of Carnal Policy ) been
ftoptby Gods people 3 when they have got the Staff* in to their
hands ( in divers Lands and Countreys ) yet hath that ftreame
ever returned, to the greater calamity and tryal of Gods peo-
ple.
Truth. But (thirdly) it hath b?en noted that even in New-
England, penalties by Law have been fet to force all to come to
-Church, which will appear upon a due fearch to be nothing elfe
but an outward profcflion of force and violencefor that Voftrine
which they fuppofe is the Truth.
Peace.
The bloody Tenent yet more bloody. 247
Peace. Concerning coming to Church: wee tolerate ( faith
&aft»C«tta»>|8to'a Presbyterians, Antinomians, and jftitffcf.'
tj/h:andcompellnoneto come to C6«rd>againft their eonfci*
ence, and none are reftrained from hearing even in England.
Trfrtfc. Compelling to come to Church h apparanc whether concerning
with or againft their Confcience, let every man look to it. toleration
The toleration of Indians is againft profeffed principles $ and a*
gainft theftream of all his prefent difpute as before I proved,
Touching the Magiftrates duty of fuppreffing Idolatry, Wixh*
craft,Blafytymy$K fuch Indians as arefpofeiTedly fubjecl: to £«-
glifbym N. England, notoriously continue and abound in ths
fame which if they (hould not permit jit as apparant, their /M^
jeflion is hazarded.
Tis true, thisToferdfiwi is aD«fy from (?o</, but a tin in them
becaufc they profeife it their Duty to fuppre(Te MolfltryJ&fajphe*
my ; I adde3/YIafter Cotton may fay, we not onely tolerate tha
Indians in their abominable and barbarous mr(kiftt but (which
may feem moft incrediblej we tolerate the Indians alfo in thic
which by our civil principles we ought to tolerate no fubjeft in,
that is3 in abominable Iying9nph&ringy curfmg, thieving, withouc
any active courfe of reftraint3 ef^c*
Tis true, Thofe Indians fubmitting to their Goverrinientfas
it may be Mafter Cotton will fay to the ten Commandemtnts)
yet living in all kind of Barlarifme^ live fome m*'!es more re-
mote: how ever they are ( they fay) their fabjefta) were every
miles diftance an hundreth.
Peace. But is there any fuch and profcfTed "toileratlon of An*
tinomianf) Presbyterians, An-tb*ptiftf9 as is heremtinuaced?
Truth. I know of no toleration o(Pretbyterian , Antinomfattty
^«^pf^wor(hipping God in any meetings j feparate from
the common Affembfas. If any fuchperfons be amongft them
flike Church- Papifts) it is thtirfin, that they feparate not flab Homes
from fuchoppofite Affkmblks and Worfhifs, arni it is the Cm of
fuch dffemblies to tolerate fuch perfons after due admonition*;
in the name of Cbri '
But further, Mafter Cotton grantra Communion in hearing irf
aCfewrcfe-E/l4febyC6Hf<6 member/ 3 but not in any as are no
Church-members^ but come in as the Pdg*« 3 Ififtdell3 i for. 14-.
Communion is two-fold <yFirft, open and
bloody Tcn?nt yet more bloody.
Communion among Church- Members : Secondly, Secret and irnplicite in all
Spiritual!, fuch as give their preface to fuch Worjbipj without witnejfing
twofold. againftthem. For otherwife, how can & Church Papift fatistie
the Law, compelling him to come to Church, or zProteflmt
fatisfte a Topifh Law in P0pz/& Countries, but by this Cloake or
Covering, hiding and faving of themfelves by bodily Defence
at WorfStpi though their Hear* be farre from it.
The great Peace. Whereas it was faid3 thatConfcionalle Papifts, and all
Triall among j>roteftants have fuffered upon this ground, efpecially of refu-
P*Ws& Pro' fjno to come to each -others Church or meeting Mr Cotton re-
teltants con- ..0 _,. . r re \ . » /- t
cerning com- pJies 5 * hey have lurrred upon other points, and fuch as have
ni'mg to rcfufed to come to Church^ have not refufed becaufe fuch hear-
Church. ing implanted them into Church-Eftate, but out of feare to be
leavened.
Truth. ' Pis true5 many have fufFred upon other points, but
upon due Examination it will appeare that the great and moft
Mwroerp//!Tr>w//hathbeen3 amongft both Papifts andproteftantt
about coming to Church , and that not out of feare of being
leavened ( for what Religion is ordinarily fo diftruftfull of its
owne ftrcngth? 3 as of Countenancing what they believe falfe,
by their pr^ fence and appearance.
Exam: 0/Chap. 71. replying to Ghap. 74.
Peace. >T^Oncerning the Papifts teftimonie againft perfection $
\^t Mr Cotton replyes : Firft, why may not their Teftimo-
nie be wici^d, as well as their Bookg, confeft fo to be > Secondly,
He grants > that Converfton of Soules ought not to be but by
Spirituall meanes.
Truth. It is true3 the Authour of the Letter calls their booke
wicked, and themfelves the Autbours of perfection, yet their Te-
ftimonie is in part acknowledged by Nl* Cotton to be true, and
will further appeare fo to be upon Examination : But whether
Mr Cotton allow of no other Armes 9 then Spirituall to be ufed
about Spirituall converfion , it hath and will be further exa-
mined.
Peace. Whereas the Papifts allcdgc ( MaMh. i o* ) that Chrift
Jefut
7 he bloody Tenent yet more bloody. 24.9
Je/wfenthis Minifters as fbeepe among Wolves, not as Wolves
among fbeepe, to fall, imfrijon, &c. Mr Cotton grants this, true,
yet adds that this hindrcth not Excommunication 9 Tit. $. nor
miraculous Vengeance agiinft Splrituall Wolves ( Afts 13. ) where
there is a. gift : nor their Prayers againft fuch, 2 Tim. 4. 4. nor
their ftirringup of the Civill power agdinft them, asE//j<j6did
Ahab and the people againft the Prophets of Bad, i Kings 18.
40.
Truth. Concerning the two firft we agree, for tfcethird^ the touching
Prayers of Gods people againft Gods Enemies, we finde two-fold: prayer? for
Firft, Generall againft all ; fecondly3 Particular againft forae; Vengeance
and that two-fold ; Firft, for Gods Vengeance in Godt time, lea. «P°n Gods
ving it to his holy ffifdome 5 as Paul prayd againft Alexander.
Secondly3 For prefent Vengeance 5 as the Hifcifles de(ii ed in the
cafeofCferi/J^Lukep. And againft (uch Prayer/ the Difcufler
did and doth contend.
For the fourth, in Stirring uf of the Civill State againft falfe
Prophets, I muft anfwer as before , Let M' Cotton produce any
fuch Civill State in the IPorUy as that Extraordinarie and mirac H-
lousSttteoflfraelwat, and lyeeldit: otherwife^iftheptf/Jige recute.
be extraordinarie and t>pi«g, why doth M' Cotton adde fuell to
Nebucbadnezzftrt fierie furnace, which hath been fo dreadfully
hot already , and hath devoured fo many millions of Gods
feop/e ?
Peace. Further out of Matth. 10. Whereas the Pdpjj?/booke
faytfhriftf Minifters (hould be delivered,but (hould not deliver
up, thoft whom they are tent unto to convert, unto Councellt
or Prifons , or to make their Religion Felonie or Treason ; M^
Cotton anfwers; What if this to deflates, who feeke to fubvert
the Faith they have profeft > What is this to them that fceke
to fubvert States, and kill Kings ; which Doftrine , in downe-
righttearmcs^heatlaftchargethuponthe^Mf^Mr of the Let-
ter, and the Dlfcufler.
Truth. But how falls an Antichrifiian or Apoftate more di-
redly under the ftroake of the Civill Sword,then a Jew or Turkg
or PaganfBy what rule of God brChrift hath a Magiftrate of this
Woildy Authorise, fo to puni(h the one above the other ? And
where hath Mr Cotton found one Title , either in the Letter or
m the Di/cwjjefj which forbids the Magiftrate to punifh Febnfo
K k * or
250
The blwdy fment ytt more bloody.
The bhudie
Tenentof per-
fecucion is
alone the
King killing
and State-kil-
ling Do$rine.
MI. his Edift
for die Chii-
or Treafoti} whether it be in f>rd#/ce3 or inDottrine, leading to
it > Doth not every Leaf? and Line breath the contrary to what
Mr CcffeH here iniinuateth > The Truth is3as Pottyhars wife accu-
iingjfo/fpfc wasnotcleare.her/e//e, To let this charge be well
examined, and this will be the Refultoi it ; The Pdpijfr and thq
Ttifcufftr agree together in afTei ting one Trwffc in this Chapter,
to witjthat Godt 'Adeflkngers ought not to deliver any to Prifons
or Cowicells. But in the T>o$rine of l<z//mg 'heretical Kings or
Mftgiflratej, who fees not but ilu:h ?<tJ>ifts-3& h,ou!d thai Po*
6:mie3 and M^ Coy en meete in the e,nd > For if th^ hfygiflrtle
prove an A^oftate^El^fpbemer^ Idolater., Heretic^ Seducer (accor-
ding to Mr Cottons "Doftrine.) as well as the Pd£//fc J fuch Kz^
and A/tt^r<jfejo ught ( as well as thoufands of his Snl>fe8.s in
like cafe _) be put to Death.
Pe-ace. Again e, xdiere the ?^f/?; booke argued from Matth,
10. that Chnft bids |iis Minifters to falute an houfe with pstfce^
he fends no Purfevantto r(.nfac^j3Lnd j>oile it:Mr Cotton anfvvicr^ :
True,, but if Seducers be there, or Rebells or Con fair at ours be
there, (M hath armed the Mugiftrtie, Pxom, 13.
2rwt^. Mr Cotton ( too too like the bloiidie per fe cut curs of
Glbri/J Jefti* in all Ages ) ftill couples the Seducer and the Re*
bells together3as the Jewes coupled Chrift and Barrabbas^ chough
Barrabbas finch more favor then the Son of GW/or C^>r(/? as a je-
ducer^ Deceiver foc.h commonly executed,^ Barrabas repealed.
'Tis true the Magiftrties Commiffion is from God, ev-en In the
time of the Gofyel 5 but Chrift Jefa never gave Commifjtm to Mf-
ziftrdtes to fend PHrfevunts to ranfack^an houfe 3 to fearch for
Seducers and Idolaters, \vhotranfgrefle oncly againft the Spiri*
tMllKingdome QlCbriftJefa} but not againft Civilitie and th'C
CiviS State.
Peace. This Dlftintfion ofEvitff I remember it pleafed G^£D
opea fonae of the Rornane Emperours eyes to fee 3 upon the oc-
caiion of his poore fervants Xpo/^/^prefent£d unto them*
Truth. You feafonably remember this (Deare Peace) for al-.
though we finfie not Antohintif Pint or Aurelius Antoninw to
have been Btlifevers in Chrift Jefus , yet they gave forth them
Ediffs, that no Cbriftictn fnould be punifhed meerely for that he
was a Chrifiim, except fome other crime againft the Civill State,
\Kreprovedagainfthim: And the later cf thefe gave in Ex-
reifed
7he bloody Tenent yet more bloody. 2 5 I
prefle ^harge, that fuch as were their Accnfers ftiould be burnt
alive.
Peace. If fuch an Edift or any farre more moderate fhould
come forth in our Time., againft the great troublers of all Ci- Tranfereffion
vill States, to wit, Informers, Accufsrt and Maintainers of the againft the
bloudie Votfrine of perfection : Doubtles thoufands and ten Spirituall or
thoufands of Men, yea not a few of the mob zealous Hunters CiviIIPeace-
or persecutors would eafily fubmic to the Truth of the Viftin-
ftion between the crime of a Religion contrary to a State Re/i-
gion> and a crime againft the Civill State thereof.
But to the Papifts againe, they ( laftly ) alledged John 10.
that the true Shtpheard comes not to kill the fheepe^ Sec. Upon
this Matter Cotton queries. But what if the Wolfe, the Thief?
come, (hall the Shef heard ufe Spirit Hall Cenfurety when they are
not capeableof fachflroakes9 or (hall he not feeke helpe from
the Magiftrate 3 who is to fee Gods people live a quiet and
peaceable Life in all Godlines and Honeftie, i Tim. 2. >
truth. I anfwer, and cry out, how long, how long Lord, perfecutours
before thou avenge the bloud of thy holy o«e/3againft them that of Ghrifts
dwell on the Earth, both bloudie Pfyifts and bloudie Proteftants? SJ]eepe pre-
Out of their owne Mouthes (hall Papifts and Protefldnti be con- "nd ro ,fa.v^
demned3fortlaughtering Chrifkjefw (theShephetrd ) in his non^^t
poore Sheefe and Servants, and especially the bloudie Pafjft, wolves.
for alkdging that Scripture 9 for the Popes bloudie Butcher ie,
(^Arife Peter, kill and Eate :"] yet all pretending to favc the
jbeepe, and owely to refift Wolves, Thieves, &c.
But more pun^ually M'aftcr Cotton well knowes, that in the Antichriftian
Myfterie of Antichrijiianifme, many thoufand Antichriftian Wolvts Minifters
pretend Orongly to be theharmeks^ecpe of Chrift Jefm, yea greacThieves,
his tender and carefull Shephe&rds , yet are but Antichriflian
Thieves and Robbers, who cannot dig and to beg arc aftiaraed,
and therefore finde it bt-ft to fteale and rob , whole Parifhes and
PrQvinces* whok Nations, &c. for Livings, for Benefices, for B/-
jbvprickft Ctrdinalfbips, Yopedwnes, &c,
Peace. What kindt of Sheepe and Shepheards ( Chrift Jefus Hireling
will finde out (hortly ) are all thofe Hirelings., Pafift or Prote- Minifters.
flant, who no longer peny, no longer paternofter, no longer/^,
no longer f>rtfy, nor pr each > nor f aft, nor coxvert9 &c.
truth, Tbefe Vtthylonian Rivers (hall at laft b<i ftopt : God arid
K k 2 : % -Man
252 The bloody Tenent yet more bloody.
Man (hall agree to flop them : The truth of that holy Myfteris
of that great Exchange fhall be opened. Revel. 10. And Peo-
ples eyes (hall be opened to fee, how thefemyfticall Marchants of
the Earth ( pretending to be the great Sellers of Truth ) have
beentbegreattft Deceivers, and Cheaters, the greateft Thieves
and Rubbers in the World.
Peace. But Mr Cotton will fay , Godt feofle would live at
peace in Godlineffe and Honeftie, i Tim. 2. i. as Paul profefleth,
^25.8,
Fryars in Truth. I remember when old Chaucer puts this §>uerie to
Chaucer* time the foure chiefe forts of Fryers in his Time [ which of the foure
and the Clear- forts js the beft ] he finds every fort applauding it felfe , and
conc^uc^ing tne otner tnree *°rts of Fryer/ to be Liars : whence
in Concluiion he fiads them all guilty of Lying ( in a round )
before Godfor all profeft themfelves to be the only godly men.
1 may now ask , who among all the forts of Churches and
Minifters applaud not themfelves ( like the Fryars in Cbaucers
dayes ) to be Chrifts onely Churches , Chrifts Minifters, &c. And
who among the ievcrall forts of fuch as are Gods people indeed,
believe not their own Godlines ( or wor(hipping of God) to be
onely right and Chriftian ?
Peace. What now if each fort mould enjoy Magiftrates of
their owne profefflon and Way ?
Truth. The Ihudie Tenent will unavoydably fet them alto-
gether by the Eares, to try out by the longeft $jp0r</,and ftrongeji
Arme, which Godlines muft live in peace and quietnes : But as
for that Scripture, i Tim. 2. 1 have ( as I believe) fully deba-
ted it, in the Examination of thtModell, and made it evident
how farre from all Godlines and Hotieftie that holy Scripture is
perverted.
Peace. Mr Cotton in the next paflage being charged with par-
tiall dealing, and a double waight and meafure , one for him-
felfe and another for others; M* Cotton in effeft anfwereth,
that it is a true and juft Complaint againftperyecjtfwTrand per-
ficutours^ but not againft them , for they are Righteous and not
Apcftates, Seducers, Heretickj, Idolaters, Blafphcmers, &c.
Peace. What doth Mafter Cotton anfwer, but what all religi-
tns>fetts9 andtevcrall forts of worfbippers in the world: all
icligious Prieftt and Ckmb -men > plead, We arc Righteodl >
<^c. Peace.
The bloody Tent nt yet more bloody. 25°
Peace. Yea, the very lurkes and Mahumetant challenge to The Turkes
themfelves true Faith in God, yea, whether Jews, Amichriflians diemfclves
or Chriftians.thcy all call thcmfelvcs Mufelmawi that is the right ^^M-^
beleevers. btleevers.^ *
Truth. It is not fo great wonder then if the popijb and prote- The horrible
ftant $$9yandmirtifters of worfiipcry out (as men ufeto doe in partialireof
fuitj of Law and pretences to the Crowie) We are righteous, my persecutors.
title is good, and the left. We are holy, we are Orthodox and god-
ly : You mufl fpare us, beleeve us, honour HJ, feed us, protect
and defend MJ in peace and quietnede. Others are Hereticly, A-
poflate/, Seducers, Idolators, Blajphemers, ftarveffcero, imprifon
*them9 bani(h them, y*a hangffcem-, burne them with fire and
fword purfue them.
Peace. When it was urged (by way of prevention J that per-
fons truly profcffing Chrift Jefus be his (heep , and they cannot
perfecute ;
Firft, Becaurcitisagainftthenatureof^e^to hunt, no
not the Wolves that have hunted themfelvesj &c. Mafter Cottm
anfwers, Firft if the (imilitudc be fo (iretched, then if a Magi-
/?r^ebea/&eef>5heoughtnottopuniih,ro^er/, adulterers, mur-
thererf, &c.
2 **Paul was SL (heep, and yet he ftrook Elimcts with blind-
ne/Te, ^^13.
3 "£ Saith he)when the Wolfe runs upon thej&eejy t is not a-
*cgainftthejiaturc of the true (beep to run to the true jbeepkerd^
<c and is it againft the nature of the true Sheepherd to fend foi th
cc his Dogs, to worrie fuch a KFb/fejWithout incurring the re-
<eproach of a perfecutour.
T'rtitb. To the firft, the finger of trutDiftinttioH will cafily
untie thefe feeming knots. MifticaU *
Sheep therefore are two -fold, nat urall&nd mifticall.
Againe, w//?/ca// are two -fold, Firft,Cwill, and fo all Magi"
flrates have rightly been called Sheepherds and the people (heep.
2 Spiritual!, and fo Cbriftjefujgwepaftors, that is Sheep-
fceardiand Teacher s, and all Believers and followers of Jefus are
the contrary there are /wfwra// and miflical/ velvet : of
mifticall fomeoppofe the fpirit nail, and fone the Civill State,*nd
fo«c both, who muft be rcfiftcd by the proper (beepheads , and
proper
254 ^e bloody Tenent yet more bloody.
proptr weapons in each kmd3and to confound thefe L to dec eive
and to be deceived.
:: Pedce. Upon the ground of this DiftMion we may eafily
perceive 3 that a Shef heard in Ciw/ /kfe, of what Religion >foe-
ver he be,, as a Shephezrd of the people he ought to defend
them by force of Civiliarmj, from all oppreffions of body, goods9
chaftity^ name> &c . This doth the Magiftrate as a Shef heard of the
Civil ftttte and people^coniidered in a Civil refpeft and capacity,
atid this ought all the AJagiftrates in the world to doe, whether
they bej?;eepornotheiijfelvesin another refpeft , that i« in a
fpiritoall and Chriftian.
Truth. Yea, and if a Magiftratebez (beep or a true Cbriftian,
who fecth not that he punifheth not the robber , adulterer^ mur-
therer as a fpirituali (b ff heard with fpirituall w«apons3 but as a
Civil Sfapheard with a CviUftaffe^fvpord^ &c ?
Paul his ftri • Tis true, Paul was a (heefa that is9 a fpirituall fheep 5 he alfo
king Elimai was a fyirituall Shepheard3 and Elimas was a W/e oppoiing
blind confi- fpiritually, and faul in his oppoficion ftrook him blind.
dered. Strikingis two- fold., feirituall and corprdl : And all the (beep
of Chrift as Jpiriiuall, are alfo lyo/w and armed we»3 and fo doe
flrike ffiritually.
Peace. It will be faid that Paul ftrook both ffiritually and
cor for ally,
Truth. Corporal ftroakj may be confidcred either ordinary or
mediate., by force of armes^fire and frvordi &*• or extraordina-
ry and immediate, fuch as it pleafcd God to uie himfelfe^ and
his holy Prophets and Apoftles by his power : Now \is true 3 in
this fecondway3 feven in fpirituall cafe) <5wlr j&eep whkh
have been indued vdth power above nature 3 rllat is of mira-
cles, have plagued E0'pf, have burnt up Captaines and their
Fifties 3 yeapluckt up Nations and Kingfomi as Jeremie : P-eter
kild Ananias and his wife, Paul ftrook ftimto Hind , and the
two whneffes confurae their Enemies with fire out of their
Of the power mouths.
of miracles. [f either of thefe fbould doe this ordinarily, that is, by or-
dlnary means (for inftance, if Peter had killed Ananias with a
Sword, or Pd«/om outE//m^hi$ eyes with a Fift or ftone)they
ought to have btenpunifhed by ike Civil ftate , as oppreflbrs of
the people^ and tranfgreffors againft Gimllfeacc9 &c.* But per-
forming
The bloody Tenent yet more bloody. 255
forming tht-fe executions, by a fpirituall 3 drvirie and miracu-
lous power, above humane reach rail that heard were to ac-
knowledge., and feare and tremble at the holy Spirit/ might :
of this gift of miracles, I fay as the Lord Jefus fpake touching
the gift of ContinencV) he that can receive it, let him receive
it.
Peate. By -a hat hath been (aid, I fee Mafler Cottons hft an-
fwer will be moreealiiy fatisSed : when the FF<5^f£' runneth ra^
' venoudy (faith he^upon the fheep-, i? h again ft the nature of the
trutffteep to run to tin ir Shtp \i is not .igainlj^ the
nature of the true Skeefierd w ici;d forth his Doggs Co ;vorrie
Truth. Mifkr Cotton ($oubtl'.ffc^ here intends nrifticall fr
Wolves and 'T)oggs, and preffeth the iimili-
tude from thenaturall fherp 5n Civil I relpefr, 'he cannot here
mcanC. for that is'not'the §>Mefl ion) whether IFoiVifh-men opprei-
£ng the Civilize are to be rciifkd and fupprefiTcd by civ' II wea*
ponsi&c.
; Concerning •SfiritUjljbeep then : the firft quc-fthji is : If the Spjri
i?olfs runs raycnoully upon the Sheep, is it;againft 'the nature ^"
uf the true Sheep to run to'their^&p&^rjX I atifwer, a Ipiri-
tual Wotfe^z hlCc.Teacher^ &c.) may be faid to run rave.noully
upon a ffiritMtf (beep, by ffiritual affault of Argument, Difpute,
Reproach, &c. The fame man as a cfvi/ wo/fe f for fo v; c muft
Ibcake to fpeake properly) may alib run upon a [ti-:ep ofChnJl
by Civil! Armes, tnatisin a 'Civil re fpett, ubcn Bc4' «iid (r^sV,
0'
If no iv the Wolfe ravin the flrft v/ay. thtfbeep of C^r/)? may
and ought to run , to the LorJ Je/^ f the great Mr. Shtpheard)
and to fuch under and in inferiour dheph?ards as he hath ap-
pointed (if he can attain to rhem.)
Ifthe iecond way,thepecp ( Defide running to Chrift Jefa by
pr^)erDandtohis Ordinances zud Officers for advice and com-
fort) may run to the Civil Migiflrate (appealing to Ctfcir^&c,*)
againftfuchiinciyiirviolence and oppreilionv
Pecrce, M;ne heart joyfully acknowkdgeth the Light mine
eye feeth, in that true and neccffary diftinfticn : Now to the Se-
cor,d£h'ft;ori 5 is it againft. the. nature of the true Shepbeard
(faith Mr, Cotton)tQ fend forth his Dogg/ to worrie fugh a 'TTO//>,
, 2 $6 ? he bloody lenent yet More bloody.
' Truth. Mr Coffotthere difcouding oiChrifttjbeepe, andChrifts
Shephectrdti Reafin would perfwade, that the Shepheards or Pa-
ftoun here intended (houldbe the Shepheards or Paftottrj ^appoin-
ted by.Cbrift Jefa, Ephef. 4.
Peace. If fo he ftould intend, it well fuits with the fpirit of
fome proud and fcornfull ( pretended ) Shepheards of Chrift Je-
fuf in the World, who have ufed to call their Claries, Sumners,
Proctors, and Purfevanti, their hunting Dogt, &c.
J'ruth. But fuch Dogj, (asyetj the Independent Paftottrs or
Shepheards, keepe not.
Peace. Yea but the Pope ( to fpeake in Mr Cottons phrafe
The Pope and yctwjtj, all humble refpeft toCtvJJ?^MfJbomie9theble(TedOr-
^flHPridh°" dinanceofGodandMim ) I fay the Pope keepg fuch "Dogs good
and Clcargie ftore3 yea Dogs of all forts 5 not oncly of thofe leffer kindes,
ufe the Civil! but whom he ufeth as his Dogs, the Emperours, Kings, and Ada-
Powers but as gjflratet of the World 5 whom he teacheth and forceth to crouch,
D°8^ to lie downe, to creeps, and kifle his fate, and from thence at his
beck to flic upon fuch greed ie Wolves > as the tPaldenfes, Wickfe-
vifts, HHffitet, Hugonites, Lutherans , Cdvimfts , Proteftants , Pitri-
tan/9 Sectaries, &c. to imprifon , to w^ip, tobani(h>to hang, to
head, to Wrne, to W<w w|> fuch vile Heretic^ dpoftates, Seducers,
Blafphemers, &c.
But I forget, it will be faid, the Proteftants Grounds and
practices differ from the Popei as far as Light from Darkpes, and
how ever the Pope ufeth the fecular power &ndMagiftrates there-
of 3 but as Itogj and Hangmen, yet the Reformed Churches teach
and praftice better.
The Protc- Trwffe. Tis true ( fwect Peace ) the Proteftants profefle grca-
ftantCleargic terfoowowr and fubjettionto the C will Magiftrate : But letplaine
their dealing Eflg///& be fpoken and it will be found that the Proteftant clear-
with Magi- gie ( as t[jCy wjjj ^e ^y j, rjjc the ^c^f and neckf of Cfw//
Magiftratcs, zs fully and as &e<*w/y (though notfopompoujly)
as ever the great JF/bore fat the backg ofPopifh Princes.
Peace. The Proteflant Cleargie hath yeelded up the temporall
fapord into the hand of the temporall State, Kings,Governours, &c.
They prochime the Magifirates, Head of the Church , Defenders
of their F^hfc, the Supreme Judges in all caufes as well Ecclefta-
fticall as Civ///.
'Tis true, they make the Magiftrttte Head of the
Church
The bloody Tenent yet more bloody. 257
Churchy but yet of what Church they pleafe to make a ad fa-
(hion.
They make him Defeudour of the Faith , but of what Faith,
what Dotfrine9 what Difcipline, what Members they pkafe to
admit and account of : And this under the penahie of being
accounted either heretical! ( and fo Magiftrates worthy them-
felves to be put to Death ) or ignorant, and fo not fit to aft ( as
Mr Gotten fay th ) but muft fufpend their power, untill they fub-
mit to the (Sleargies pretended Light , and fo be learnd to fee
and read with the Cleargies Sfsttades.
Peace. To this purpofe ( indeed } agrees the next paffage,
wherein Mr Cotton affirmeth , that although all the Magiftrate/
intheror/4 ought topunifh Blafthemers , Idolaters , Seducers, orhS'ol
yet this muft they not doe while their Confciencej are btinJc and Of Magiftrates
ignorant of the Truth, and yet they ceafe not to be Magiftrates
( fayth he) although they cannot performeall the Duties of
Magiftrates.
Truth. Concerning this ftatedDutie of all Magiftrates? and
yet fnfyending of all ignorant Magiftrates from afiing 5 according
to this their Vutie I have fpoken to before and often , 1 now
add, according to Mr Cottons fimiUtude^ if the ErroHrs of others
be as motes in comparifon of the beames of this ignorance and
blindfieffe in Magiflratess which he calleth Beames , it will be
found that he renders thoufands of the Magistrates of the World
as uncapable to be true Magiftrates, as an heape of Timber to be
an HcM/e? which wants the beames and principalh.
Peace. The/wwweoftheDi/erewce in the laft fa/fage is not
greatj nor any in wordr y for fayth Mr Cottons Conclufion^ If the
Difference be onely in the way and manner of the Adminjftratan
ofChrift 3 and the Difference be held forth in a peaceable and
Chrifiian way> God forbid a Staffs fhould be fhaken againft fuch3
or a 5w«r</un(heathed.
Truth. Alas, where hath lien the great Difference between
the Prelates and Presbyterians, the Presbyterians and InJepen-
dantr, but about the way and Adminiftration of Chrifts King-
dome ( for as for matter of Doctrine according to the 3 9 Arti- rh / .
c/e/ofthe Church of England, they have little diffcrd)? Yea ™311 dift^"
wherein for matter of Doftrine3 of Faith, Refentance and H0#- rencesofthefc
we/ej have the Churches which make whole federation, orfuch UceTiues.
L 1 ' as
2-g
The bloody Tenent yet more bloody.
as goe further to a new Baptifme, wherein have they differd
from the former ? and yet we know what Lawes have been
and are extant in Old and New England againft them, and what
practices have been felt, and may juftly be expeftcd both from
the Mother and the Daughter, if a jealous God and heavenly Fd-
ther ( for our umhankfulbieffe ) (hould once be pleafed to finifti
Of reft from this late and wonder full calme and moderation : Which yet may
perfection, juftly be feard to prove , ( as Sea- men ufe to obfcrve ) but a
Winters calme 9 and they lay, a Winters calme ( for then /forme*
are breeding ) is as bad as a Summers ftortne.
fighc eacha-
gainft the o-
ther*
0/Chap. 72. replying to Chap. 75.
Concerning the Teftimonie
Peace. V \ After Cotton finds two faults in the firft entrance.
JVJL Firft, that Antiehriji (hould be faid to be too hard
for Cbrift at voting : 2. That A$m Teftimonie fhould be put off
as a Rhetorical! Evafion.
Truth. To the firft , it will ihortly appeare as the Light at
Nooneday, what pack ing of Votes, and lifting 9 and muftring up
of Numbers have been in all /4ge^ in all Cvuncells, in all Synods,
in all Parliaments, and in all f falfely fo called ^ Chriflixn Coun-
ir/e/5^tgainft the Lor^ his C^r//J and Servants.
Peace. But Mr Cottcw marvailcs that when the cafe concernes
tolleration of Heretical and Antichriftians 9 that Antichrift (hould
procure more Fof e/ againft Antichriftians, and that C&nr/J (hould
procure any Vote, though fewer, for them.
Truth. To expound this ridle 5 It was never affirmed^ that
Ghrift hath any Votes for the tolleradng of Heretickj or Ami"
chriftiansin the Religious State or Church of Chrift, but in the
Civil State or Common-v>eale,iha.t is, in the common field of the
world together.
Secondly , Not onely Antichrift may oppofe fome Anti-
cb"flians> b"c the 1(r*elofGodm*y oppofe //me/: E/>fcrfl/w may
be againft Mafiaffeb, and Manajfeb againft Ephraim, and both
againft 7^J(^ in feverall refpeds. Have not the Presbyterians
been again ft the Independents, and the Independents again/t the
Presbyterians , and borh againft fuch as federate from the ««-
deanneffo of them both ?' No
The bloody Tenent yet more bloody. 259
No wonder then when one Antichriftian Fattion prevailes to
crufh another, (and therein wraps upChriftJefa himfelfe as Antichriftians
an AntichriftiM., ) that Cbrift Jefa mould finde fome Friends agamft Anti-
andFotejagdnft the Offreljing Fafiion , though the number of
theoppre/Mrjdoefarrecxceede, and caft the caufe ( moft rora-
monly ) again!* Cbrift Jefa as a Malefattor, a Drunkard, a 6/«t-
ton9 a Deceiver 9& mad-man pofleft with a Dew//, a Seducer s a
Peace. But to the fecond, let us Examine the Reafons again ft
Auftins Argument with Mr Cottow defence of them.
The firft anfwer was, that foule- killing was of a large extent
in Scrtyture, which may reach to many fins that are not capi- Tol*hin8 fPi-
tall ; Mr Gotton replyes ; the Anfwer reacheth not the point-; "
for as every filing of the Body is not a capita// crime, fo neither
is every kitting of the /bw/e , but fuch as is more voluntary and
prefumftuoufi and joyned with fomegroffe and murtheront in-
tent.
Tr«f&. Auftin and Mr Cotton fpake in generall 5 without di-
ffinftion of foule-murtker and /^//ing :the 'Title and /ow«f/ of Jow/e-
f»«rtfcerand/o«/e-^7//ng,{hould not be caft abroad likel7;Hff-
der and Lightning, with a late excufe that we intend not every
foHle-murther and killing.
Peace. Your fecond Argument was from the Vi/fimiUtude of
W/'/y and ftirituall Death : Body-killing is but once and for ever,
but afoule killed may recover. See. Mr Cotton replyes, that the
very attempt of foule^kllling is cdpzte//, Deut. 13. i o.
2r«t&. Firft, then the T>ifjimilitude or T>iference remaincs good,
between the murtbering of the ^o<fy, and the killing of the /o«/e
or inner man 5 contrary to his Anfwer foregoing.
Secondly , Concerning this attempting I have fpoken elfc-
where, and proved that fairitually it may be nude good.,againft seducers
aChriftimlfraelite, falling away from Chrifts and feducing o-
thers j but literally,againft fuch attempting againft any mans
prefent Religion or Worfhifo (in any Ciw// ^r^fe all the JPbrldo-
ver ) it cannot be taken3 becaufe the whole worlds the Nations
and peep/e/ of it cannot parallell this State of J/rae/ , whence
this plea is taken.
Peace. I prefume ( Deare Truth ) you would not excufe and
extenuate thepunifbment of a Soule-Traiton and fencer, now un-
der the Go/pe/. L 1 2 :' , truth.
The lloody Tenent yet more bloody.
The hainouf-
nes of fp'fritu-
al) ftumbling
blocks.
Punifhing of
Seducers.
Coramon-
weak two-
fold, and Re-
bellion two-
fold.
Truth. No 5 I aggravate the leafl attempt of foule-murther,
and the leaft prejudice or hindrance to Eternall Life, infinitly
above what is temporal! and corporall rnurtber, when either Huf-
bandor Wife^ 'Brother or Sifter, King or §ueeney Synod or Parlia-
ment (hall lay & ftumbling blockjn the heavenly way 9 or grieve or
offend the leaft of the littles ones otCbrift Jefus, and fuch dread*
full punifbment (hall all even thchigheft and greateft nnde, who
now feeme to forget the MMftone.
Peace. The third argument was from the different punifli-
ment which Chrift Jefus hath appointed for Soul kilting , to
wit,by the two edged fword, which comes out ofChriftt mouth,
which is able to cut do wne Here/Je, and to flay the foul of He-
retic^ everlaftingly.
Matter Cotton replies 5 thit anfoer hath been removed above :
Church cenfures are fufficientto heal the Heretic^, if be belong to
God) and to remove the guilt of his vficl^dnejfk from the Church 9 but
not to prevent Dreading, &c. nortoclenfe the Common '"wealth from
fuch rebellion as hath been taught by him againft the Lord.
fruth. Above hath alfo been ffiewen the foveraigne excellen-
cy and power of Cbrifts fpirituall meanes againft fpirituall in-
feftion : Above hath alfo been fhewen the two-fold Common*
wealth; Firft, the Civil and natural 5 Secondly, the fiiritual, re-
lighus and Chriftian.
Rebel/ion siLCo againft the Lord hath been proved, two-fold,
Firft, fpirituall, againft him felfe in point of his more immedi-
ate worfhip and fervice, for which he hath provided not onely
the vengeance of eternall fire approaching(according to the de-
grees and hainoufoefle of fach rebellion) but alfo prefent fpiri-
tuallpunifbmentt far exceeding all corporal! punifbment and torment
in the world.
2 Rebellion againft God is temporall and morcmediate^ as it is
a reftft*nce9 oppofition or viohtt ion of any Civil ftate or order ap-
pointed by Go d or Men. Now to confound thefe together^ and
EO hover in generall tearms of Rebel/ion againft the Lord) is to
blow out the Candle or Light, and to make a noife in the dark,
with a found and cry of a guilty Land, a guilty State , foul-murthe-
rer/, foul 'killers, heretic^ blafyhemers,fcducerS) rebels againft the
Lord., kill themjkill them., &c.
Suppofe theife foul-rnurtherlng Heretic^ Seducers, &c , be as
full
bloody Tenent yet more bloody.
full of vexation and mifchief as the Muskgtoet or Wolves in New Myfticall
England or other Countries 3 It were to be wi(hed,(but never Wolves and
can be hoped in this world ) that every Civil ftate , gfyand Muskeetoes-
JoTPHe in the world, were free from fuch myfticalfaiid foul-ver-
min: The poor Planter and Farmer is glad, if his houle and
chamber, if his yard and field, his family andcattel, may be
tolerably clear from fuch annoyances, however the Woods
and Wildernet abound with them : They that are of fuch fierie
pragmaticall rMes fyirits, that they content not themfeives to
keep the Farme and Houfe of the Church ofCbrift free from fuch
Infe8ion& annoyance* but rage that fuch vermin arc fuffcredin
the worlds Woodfcc. It is pity but they had their ful employment
andfci/^e,tootfc&and^//evenall the fwarmet and Heard/ of
alltheM«J^eetoe/andfToto, which cither the Wildcrnes of
America, or the whole World can afford them.
4. Peace. Accordingly the Fourth Argument was from
Chrifts tolerating of foule- killer/ to live in the field of theWorld*
though not in the Garden of the Church : Mr Cotton reply es, this
hath been largely and fully refeld above.
Truth. It is true, the Difcufler alledged, and Mr Cot ton refu-
ted the Expofrtion of this Parable, but whether of them accord-
ing to the minde of Chnft Jefa 5 lct every reader uprightly
Judge with feare and trembling at the word of the Lord.
Peace. The Fifth Argument was from the Impefjibilitie of
killing any foule by a Heretick^M* Cotton anfwers, this is againft
Paul himfelfe, i €or. 8, 1 1 .
Truth. As I fpake unto the ArgHtrent of the Imfofpbilitie of
theperifhing of any of Gods Elett9 (o here, the ufing of fuch an^ of Soule-kik
Argument is far from undervaluing or neglettingof any of the ling. ,
meanes or Ordinance/, naturall or fyirttuall, which God hath gra-
cioufly appointed,but to condemne the over-wife and ffver-lufic.
Heads and Hands of Men 5 adding their Inventions to Gods A$-
pointments, as \iweakg and inefficient :. whereas Gvds number of
Irving and dead are certaine, and though the meanes which he
hath appointed for/zfeftiould faile , and notwithftanding all
other meanes in the World ufed by men as help and hindrances^
yet his holy End fhall not be difappointed, but fulfilled.
Befide the Difference between foule-kiUtng and body- killing,,
is but ( ^s Mr Cotton here ufeth the word ') jo much.af in us Iieth9
262
1 he bloody Tenent yet more bloody.
Touching
Srate Religi-
ons.
Gods children
Gods Cicie,
Nation and
Kingdbme.
A Srate Reli-
gion a prifon,
A force Re'
ligkm.
that is, by attempt or endeavour, which may be many way es fru-
ftrated, and disappointed by the holy hand of God^ and the
fonle yet faved and live in the day of the Lord Jefus*
Peace. Whereas you faid, that the imprifonmg of Men in a
Nationall or State Religion is guiltie of their Veftrnttion , together
with the monftrow fword ot Civill Wanes , which cuts off Men
from ail meanes of Repentance.
Mr Cotton anfwers ; If the Religion be good, it is no Imprifon-
ment : If it be naught, then there fhould be no Imprifonment.
To the fecond ( (ayth he) this Feare is caufelet^ for if Men
belong to God, he will give Repentance 9 and how ever ( fay th
he ) Gods revealed Will is fullfilled in their juft Executions.
Truth. I could here ask M* Cotton where (amongft all the
Religiom and Worships ofthzfonnes of men ) he ever met in the
whole World} whhaboveotte Nation, which Nationally profefta
true Religion 5 and where ever, fince Chrift Jefoy ending of the
(hadoweSs any Stat e. Religion, or Natienall Worfiip can be found
true;notwithftarjding Mr Cotton knowes 1 grant Gods people,
in Ktngdomes, Nations^ Cities, Townes, &c. to be Gods KingdoMe^
Nation^ Citie^ &c.
Peace. And fince Mr Cotton fpcakes thus of 2mprifonment9
me-thinkes that every peaceable man and woman may bring in
here againft him 5 at the Tribundl of Chrift Jefuf , an Aftion of
falfe Imprifonment ( indeed falfe every way ) not onely of the
fenfible and outward man, but of the moft noble and inner part,
theminde»thefpirit,zndC9nfcience; for who knowes not that
Jerufalem it felfe may be a prifon to falfe- hearted Shimei?
Who hath not found a palltce a prifon, when forc't to keepe
within it > yea confine a man to his own boufe and home, though
deare and familiar, and moft intimate to him 5 his owne Jbo«/e
during that force and reftraint, is a prijon to him.
Truth* Yea it is moft wofully 'found evident , that thebcft
Religion ( like the faireft tFhores, and the moft golden andco/f/ie
Images ) yea the moft holy and pure and onely true Religion
and Worjbip , appointed by God himfelfc , is a Torment to that
Soulea&dConfcience, that is forc't againft its owne free hvey
and choice, to embrace and obferve it : And therefore whether
the Religion be good or naught ( as Mr Cotton here diftingui-
(hcth ) there wight to be no forcing,but thefoule and minde and
CO/2-
The bloody Tencnt yet more bloody. 26*3
confcience of man, that is indeed the man., ought to be left frce4
as in his Earthly marriage- choice, fo here ten thoufand times ra-
ther in his heavenly and fpirituall.
Peace. But what fay you to his unmercifull conclufionjn the
bloudfticd and deftruflion of (b many thoufands and millions, for- of th
nierly and lately Jlaine and murihered by this bloudie Tenent of wanes. *
perfection ? Yea the /<sfe and lamentable ftreames ofEnglifb bloud^
and the bloud of our neighbours, friends >Bnthren,Parents9 pow-
red forth by theft late Epifcopall or Ei/hops Wanes ? Mr Cottons
conclulion ig. The revealed will of God( f ay th he ) is fullfilled
in their juft Execution, whether they belong to God or no.
Truth. I wifh Mr Cotton more mercy from God, and a more
mercifull minde toward the affli&ed, and I fay as the Lord Je- T.
>faidin the cafe of offence: Great offmcet , Nationall offences TenenSk
will come for Religion fakgfor Nathnall Religion fakf , but woe Of the Rivers
unto thofc that beare the guilt of fo many thoufandyMgfc/er.f, of Blond, &c.
murtherSyravifhings, plundering*, &c. ThePope3 the Bifbofs, the
Presbyt erians, the Indefe ndants, fofarre as they have been Au-
thorns or A&ors in thefe horrible Calamities^ out of the perfipafion
of the llottdie Tenent of perfection for Religion and Confcience 5
the voyce of fo many Rivers of bhud cry to Heaven for ven-
geance againft them.
Peace. But may not ( blefled Truth ) the fooTdofCiviUgwer Wa«-rcs for
•which is from God ( Rom. 13. )•• be drawne and drunke with Religion.
blond for Chrift his fake. What iay you (among the many Ex-
amples of Religions Warret ) to the moft famous Battles of Co/z-
ftantine againft the bloudje perfecutour Maxentiur? Was not
Ccnftantine Chrifts Ch*wpion.&s cnce that valiant Scanderbeg cald
himfelfe againft the bloudie Tar^j /
3rMf&. S weet Peace, the y^orrf of Civfll power was Godsfeord Cmflam'ws
committed by Gods moft wife Providence into the hands of that warrcs for the
famous Conftantine : Doubtles his warre was righteous and pi- Chriftiini
ous3 fo farr« as he broke the Jawe / of the opprejfing perfecting
Lyons that devoured Chrifts tender Lambe-s and (beeps : And fa-
mous was his Chriftian E$#( whcrdn Licifiiuf joynediviih-'
him) when he put forth that iinperiall Cbriftiant^ecr^ that
no mans Conferee ftpuld be forced, and for his Religion
( whether to the Romane Gods>or the Chriftian) no man fuould
be perfected or hunted: When • Conftantine broke the bounds Religion.
! Of
bloody lenent yet more bloody.
and drawes thefaordofQvill
power in the fupprefling of other Conferences for the eftablifhing
ofthtChriftian, then began the great Myfterie of the Churches
fleepe, the Gardens otCbrifts Churches turned into the Wildermfle
of National! Religion^ and the World ( under Conftantine* Domi-
nion ) to the moft unchriftian Chriftendome.
Peace. I am unqueftionably fadsfied 3 that there was never
Never an^ any Nationall Religion good in this world but one, and fince the
mllCRengk)n Deflation of that Nation^ there was never, there (hall be never
in the World any National Religion good agains : and this will be moft evi-
fcut one. den t to fuch as hould the Truth of the continuance of thrift / vift-
ble Church in the way of particular Congregations.
6. But now to the Sixt Argument , which M* Cotton thus re-
peats from the pofftbilitie of a falfe Teacher , & a fpirituall Wolves
recoverie from the eftate of & foule- killer to become a foule-Savi-
Touching ours as it was in the cafe of Paul : And thus he anfwers 5 If men
Pauls blafphe- be fuch Blafphemers, and fuch Wolves s as Paul was before his
my before his Converfion> neither the Law of God nor man would put fuch a
Converfion. Man tQ deat^ who finncd of Igmrance ^ anj walfcecj ( as nim^
felfe profeffed J) in all good Conjcience, even in his former evill
times, Attsz^. But as for fuch as apoftate from theknowne
truth of Religion, and feeke to jubvert the foundatiotiofit9 and
to draw away others from it , to plead for their Tolleration in
hope of their Converjion, is as much as to proclaime agenerall
pardon to all male favours (fave onely fuch as fin againft the Holy
Spirit) for he that is * will full murtherer and adulterer nowjnay come
to be convene d3 and die a martyr hereafter.
Truth. I fee not why Mr Cotton fhould pafle a more charita-
ble cenfu re on Paul/ Conference , then on other Mens profefllng
Conference alfo and the feare of God : nor an harder cenfure
upon other Men ( to wit, that they are convince^ and finne a-
gainft their owne Conscience) more then upon Paul himfelfe :
Heard he not that famous powerfull Sermon of Stephen? Saw
he not his glorious and moft heavenly Death ? and having fo
much to doe with the Saints9 could he otherwife choofe 3 but
he ire and fee many heavenly paffages tending to his foules co«-
. vittion ?
Peace. Yea why (hould Mr Cotton pinch upon Apoftates from
of Apoft-tes. the truth of Religion and Seducers ,^he cannot choofe but know
how
flhe bloody Tenent ytt more bloody. 265
how many thoufands and millions of men and women in the
world, are Heretical^ Elafpbemen^SedHcerjy that never yet made
profeflion of that which he accoimteth True Religion ?
True. Yea and ( to plead thy cafeDeare Peace ) why (hould Fallacious
Mr Cotton couple Murtherers and Adulterers with #$ojw& and mixture and
Seducers ? Doth not even the naturall Confidence and Reafin confufiert.
of all men put a Difference f Doc not even the moft bloudie
Pope/ and Cardinal!*, Gardiner 5 and Bonners, put a difference be-
tween the crimes of Murther, Treafon , Aduherie ( for which al-
though the ofFendour repent, &c. yet he fuffers punifbment )
and the crimes ofHerefte,Blafphemie, 8cc. which upon Recanta-
tion and Confcfpon, are frequently remitted >
Peace. 1 remember it was high Treafon in H. 8. his dayes to
deny the Kings fyirituall Supremacie, as well as to kill hhperfon,
and yet upon Confeffion and Recantation we finde, that the very
Confcience of thole bloudy men could diftinguidi between thefe
Tre~afins.
Truth. Tis true this bloudie Tenent of ferfecution was lamen- Spirituall
tably drunkf with lloudm the dayes of that Henry 9 as well as Treafon re-
afterwards in the dayes of his bloudie daughter Marie > and yet in canted , for-
Henry his dayes we finde John H^^oeJrecanting his ( fo cald ) ^"^ /b^c
treafon againft the Kings Supreamacie in fyirituall things , and is Wily Ofcourfe)
cleared. When famous and faithfull Cromwell, for words ore- the Civill,
tended to be fpoken by himagainft ihz Kings per f on, muflrpay
his nobk Head. But to End this Chapter., mofttrueitis3 that An Inftance
multitudes of people in all parts of bloudie Chrjftendome, and not froni
a few in England in Henry the 7. and Henry the 8. his dayes, Lord
haveefcaped with a Recantation and Abjuration, far fyiritudl jn King
Treafons, when principles of Reafon and O'z;/// Government have the 8. his
taught men, for their common fafeticj to thinkc of other
punijbments for Mwrffceren, Adulterers^ Traytours.
Exam: 0/Chap. 73. replying to Ghap. 76.
Difcuffing the leftimonie of Optatw.
Teace. \J After Co//c/2 having alledged Opatus ^ Juftifying
IVJL Macariw his putting Hereticks to Death, from the
,
Example otMo/e/, Phinehas, and E//ja6 5 It was anfwered., that
M m * thefe
The bloody Tenent yet wore bloody.
thefe (hafis were drawen not out of Chrijls, but Mofet Quiver :
Mr Cotton reply es; did ever any Afoftle orEvangelift make the
Judiciall Lawes of Mofes concerning Life and Death ceremoniall
and typicall?
Of Mofet Tu- Truth. What ever the Apoftles of Chrift did in this matter,
dkiallt. yet fare it is Evident ,, that M* Cotton himfelfe makes fome of
Mofes Lawe/9 which he calls Judicially to be but ceremoniall and
typical!.
Peace. Me- thinks M^ Cotton fhould never grant that , who
layes fo much waight upon Mofes Brattices y and the morall and
per pet nail ground of them.
Truth. Well take for an Inftance this very cafe of putting to
Death, Idolaters and falfe Prophets , he grants this in this very
"Chapter to be typicall in the State of chejfap«5 for Ifraell
cc ( fay th he ) being the Church of Go*/, and in Covenant with
tcGod9 their Example will onely extend to the like Execution
cc of all the falie Prophets in the Church of God.
Peace- Such a Candle lighted up in the Confcience and Judge-
ment and Conftffion of Mr Cotton, may (if the Father of Lights
fo pleafe, ) light up many Candles more > to Mr Cottont owne
and the eyes or others.
jTrMtlb. Yea if the Father of Lzg&tt fo pleafe , M^ Cotton will
looke back and fee 3 that if the Example oflfraei extend no fur-
ther then to the Church of God, then thod Lawet of Mofes con-
cerning KeVgMi 5 cannot but be lypicall and ccremoniall 5 for,
what ismoiM//and perpetually none can dmy -o conccrne all
Men in all Nations., where no Church or Houfc of 60^ WdS ever
ereded.
2. Pe^ce. If Mr Cotton fay it extends but to the Church of
God} whatCfrMrefc of Go*/ can Mr Certo* meane, bur a particular
Congregation (for he profeflfeth againft NationaliProvinciall &c J
Arid yet how can he raeahe a particular Church , iince he grants
the Church o! Q>n/J armed with no other weapons then fpiritually
like unto the Head and JCz«g thereof C^rz/f Jefut ?
Thefirft three 3' Truth. If Mr Cotton will grant the Church o^ Chrift to have
hundred years been extant upon Earth during the firft three hundred yeares of
afcer Chrift. her fiery tryaffs, he muft grant that then the Church ofCbrift was
furnifh^d by Chrift Jefw with no other weapons but fpirituall,
for all the Civill powers of the World feemed to be againft chem.
All
The bloody Tenent yet more bloody. 267
All which time by Mr Cottons Vottrine, the Church of Chrift his Th* Primitiv
heavenly Garden muft needs be over grow ne with Heretickf, church the
Idolaters, falfe Prophets, for want of a Civitf 5wrrf, &c. Or if gj^jf^
they were not ( as i ure it is, the Sfeups and Gar</e/i ot Chrift was vill Sword, r
never fairer fince ): AS Mr Cotton grants the Example typicall,
and extending onely to the Church of God, fo mult he then ahb
grant thefefalit Prophets and Idolaters to be put to Death by
du Churchej power, which is onely jpirituall, and J/rde/j material!
Sword will then apprare to be a type of the two-edged Jmrdof
Chrift Jefa in the Gojpel.
Ptace. It is true ( fayth Matter Cotton, ) what the Difcufler
faythjthatObri/i Jefa gave no Ordinance, Precept or President SS o"c^l
in the Go#e/ for killing men for Religion, and no more ( fayth violence for
he ) for the breach of Civill Juftice : Civill Magiftrates therefore Religion.
muft e ii he. waike without Aw/e, or fetch their Rules of Righte-
oufnefle from Mrfestnd the Profhetss who have expounded him
in the OldTeftament.
Truth. If Mr Cor /o« pleafe more awfully to obferve & weigh
the minde of Chrift Je fa his NepTefament in this point3he w'il.1
not onely heare himieife fubfcribing to C<efarj Right in Civill
matters, but alfo by his fervant Peter eftablifhing all other
formes of Civill Government, which the peop/e/ or Nations of the
World (hall invent or create for their cwill being, Common-weale
or welfare. Yea he may remember that Cbrifc Jefus by his Ser-
vant Paul commandeth the Magiftrate 3 to punifh Murther,
The ft, Adulterie>&c. for heexprefly nameth thefe Civill Tranf-
greffions together with the civill Sword the Avenger of them,
Rom. 13.
Peace. I cannot well conceive what Mr Cotton meanes by
faying, that Mojet and the Prophets expounded Cbrift Jefa in
theOldfeftament.
Truth. Nor I : They did fpeake or pnfhecie of Chrift , they
didfjpeorJ^gMre him to come, with his Offerings and Glory,
but ( as John fayth ) Grace and Truth came by Jefa Chrift, rhac
is , the fullfilling , opening , and expounding came, by Jefa
Chrift.
Peace. Hence indeed I remember that Cbrift Jefa ( Luc. 24. J
expounded to his Dzfczp/eJ, out of Mofet and the Prophets, the
things written of him. But more particularly touching Mo-
M m a fes :
268 ?hc bloody Tenent yet more bloody.
fes : Macarittf did well ( fayth M* Cotton ) in putting Heretick*
to Death^from the Example of Mo fes putting Idolaters to Death,
Exod 3 2, and the Idolat-er to Death, Levit. 24.
The L€vit€s 2rwk Thefe Inftances ( by Mr Cottons Conftffion ) extend
killing 3000. no further then ths Church of God, and then 1 delire my above-
Exod 52. ty- faid Anfaer may be uprightly weighed. And I addc the for-
picall. mer jnftance of putting Death the three thoufaHd Ifraelites
about the Gouldm Cdfe by the hand of the Levites , may moft
lively feeme to typifie^ the gealous Execution of jpirituall Juftice
in ( the Ifrael of God ) the Church of Chrifl , by the true Mini-
flers of Chnfl Jejus., the true Antitype of that zealous Tribe
of Levi.
JPbineas his peace. Concerning Pkineas, whereas it was faid that the
A^* flaying of the Jfiaefttijh Prince and Daughter of M/</w«3was not
forfpititHallbut for Cdrporallfilthineffe) Mafter Cotton anAvereth
and urg^th tfcw Ifraelites eating of their Sacrifices, and Joyn-
ing toBaal-peor : Aifo that fingle Fornication was no capital!
crime.
Truth. It is moft true , the people committed both fpirituall
and corporall Filthines fas very often they goe together) but
the Juftice of God reckoned with thefe two iinners, for and in
themidftof their corpora// Filthifies, which although it were
not capitall'm Ifraell, yet the committing of it with fo high an
hand of prefumption ( and/md// fames committed pre fumptuou/ly
in Ifraell were Death ) was enough to make it worthy of fo
&arpe and fudden a Veftruftion.
Peace. Concerning Phineais his aft Mr Cotton acknowledgetfi
that it is no prejident for Minifters of the Gojpel fo to aft 3 buc
withall fayth it is pr<efidentiall for Ma^iftrates.
Truth. Phineas his Aft ( whether of ordiflarie or extraordi-
nary Juftice ) how can it be pr<g/identiall to the Civill Magi-
ftrttte in a particular Church, where the weapons are onely fpiritu-
all? And Mr Cotton grants thefe Examples extend no further
then the Church : Such as maintaine a Nationall Church ( which
TJie fpirituall Mr Cott on doth not ) have fome colour to urge this Example
&CiviIlStare for a prefident : for in a civill State , civill Officers , civill Lawes^
in thei^rame1 civill Weapons, civil! pumfbment s and rewards are proper., as are
Lawes, Offi- ' allof and onely ) Spiritual/ Officers, (pirituall Lawej^ fpirituall
cers, &c. puniflmentJ and Rewards in affirituall State.
Peace.
The bloody Tenent yet more bloody.
feace. Concerning Eliah, Mr Cotton excepteth againft the
number eight hundred and fiftie, as too many by halfe.
Truth. It is true 3 the number of Baals Prophets were foure £/f j«fc and the-
hundred and fiftie ( falfe Prophets enough to one poore true )
but yet Eliab numbers jezabells foure hundred trencher- Chap-
Uns with them ; for, faythhe. Now therefore fend and ga-
ther unco me Mlfrael unto Mount Camel, and the Prophets
of Baal foure hundred and fiftie, and the Prophet/ of the Grove
foure hundred, which eacc at Jezabells Table.
Peace. But however ( fayth Wl* Cotton) here was no type
nor Figure for Afthm otmoraS Juftice 9 ( though fornetimes ex-
traordinary) yet they are never figurative, bat with fuch as turnc
all the Scripture into an Allegoric.
Truth. To make tfy fcffifafts o f the old Te ft went and the£H&-
fiance or Body of the New, all one, is but to confound and min- Ihe 7pesa"ci
^le Heaven and Earth together, for the ftate of the Law was
ceremonial! and figurative, having a worldly Tabernacle with v«i-
wi/fowg and beggarly Rudiments : And I believe it might not one-
ly be (aid, that Abrahams lying with his handmaid Hag<tr9 was
an Allegoric, but that the whole Church oflfraell, Rootamd
Branch, from firft to laft included figurative and Allegorical/ 7tt?r-
nells, were t ^.e H«j^/ and Shells difclofed with more humbly
diligent and fpirituall teeth and fingers.
Peace. I cannot but affent unto you, that to render the old
teftament AHegoricallin an humble (obrletie, your Inftttice widi
many more give fufficient warrant.
Truth. Yet I adde ( in anfwer to Mr Cottons charge of turn-
ing all Scripture into an Alkgorie) that to deny the Hiftorie of
either-Old or Ntw Teftament, or to render the Nero Teftament
( which txpounds and fiallfills the ancient figures} Allegorical!*
arc both abfurd and impious.
Peace. But how (fay th M' Cotton ) can an Aft ofmorall righ-
teoufneffe be figurative ?
Truth. There is a Faffaciei^this tearme [moral/Righteouf-
nejft^iorMr Coffo/zhimfelfe hath acknowledged a Righteouf- twofold.
neffe two- fold 5 A Spiritual! Righteoufnejfe of the Church , and a
civillol the Common- weale : Mr Cotton alfo acknowledged //- Theftate of.
rael to be a Typicall people , their land a typical! Land, their M- ^rael cyp'l%
! How can M'Cwwi then deny, but cal1^
that
270 the bloody Tenent yet more bloody.
that the weapons of this people , their punifhments and reward* ,
&c. ( fo far as concerned this their mixedjfgHnrtweand typical!
ftate) were -figurative and cercmoniall alfo > And fo not parts
of word// czw// Righteoufneffe , or common to all other Nati-
ons and peoples in the World.
Peace. I cannot readily aflent to Mr Cotton, that morall Afti-
ens otdvill Kighteoufnejje could not be figurative with this cere-
moniall,typicall and figurative people : for their wane it felfe
( which if lawful^ is an Aft of will morall Kighteoufn-ffe ) Paul
feemes to make figurative of the fpiritkail Wanes of the Chiiftitn
Ifrael and Church of Go</.
Not only mo- Trwffe. Yea and it is eafie to obferve that not onely their
rail butnatu- fpirituall J^orfbip, &c. not onely y*<?fr of m<?ra/l and cm// Kzgfc-
onhe //Se- teoM(wej(/ein/>eaceandT(piirre5&c. but even their very nttturall
lites typicall. ^^lons anc^ Excrements ( in warres againft their Enemies ) were
figurative and typicall, full of heavenly and fyirituall Inftr ttion,
which the unbelieving Jewes then faw not 9 but the believing
faw, as they faw Chrift Jefus in the Sacrifice/ 5 and all their ob-
fervations leading to the bleifed Son of God 9 the Mejjtahs the /f/j-
nointed, or Cfoz/f to come3 and his Eternall Kingdome.
Peace. Mr Cotton in the next place takes offence that the Faft
of 'Elijah (hould be called miraculous^ and askes if it be a miracle
for E//j<*fc with the aide of fo many thoufand Ifraelites to put
ther Eli- to ^eat^ /OMre hundred and fi file men ?
nhs procuring TrMtfc- Mr Cof /o« midakcs the word 9 for the word is not
theflaughter fattbutpaffage, which comprifeth not onely the /laughter of
of the Baalhes thefe their Priefts 3 but the whole matter and bufines, as the put-
was Typicall tjng of the Wcrfbip of the true God, to the Tryall of Fire from
He^eWjthe defcending of Fire from Heave«,the devouring of the
^dcr^ce^and //d^Hg up of fo much »>tffer3and upon this fo great
a number of their Priefts (the Fathers, Shepheards&nd Gods of the
people ) fo thunder- fmitten as from Heaven, with fo fudden
and dreadfull zflaughter, what can thefc be but an extraordinary
Inspiration in the Prophet 3 a fupernaturall defcent and operation of
Fire, yea and an extraordinary ahd wonderful 1 dbawge in the
heart of the People ? And I doubt not but Mr Cotton doth
fometimes give an heavenly and fpirituall Signification, to all thefe
figurative and miraculous M\fteries.
Peace. But I^wonder at the nexc words 5 Though Chrift
(
The bloody Tenent yet more bloody. 271
ffayth he ) gavenofuch CommiJJjon to Miniftert of the Gofiel
to put falfe Prophets to Death, as Elijah did, yet the Aft oi'Dutie
was an ordinary dutie ofmorall RighteQufnefle, belonging to fuch
as beare the Sword. Anon againe he writes 3 This Example will
not extend to the Idolaters of the World.
<c Firft, Becaufe many thoufand ihoufand of them are ex-
€C empt from the civill Magiftracie of Chriftians.
ec Secondly, They were never in Covenant with God, to whom
cc onely the Law ofMofes concerning thepunifhment of Idolaters
cc extended.
cc Thirdly, Though the Ifraelites were Idolaters, yet Elijah
<c fpared them , becaafe of their Jtmplicitie and Ignorance.
Truth. I anfwer, firft, if Cbrift Jefut gave no fuch Commifion No Commiffi-
Casisconfefled) then woe to all thofe Popifb and Proteftunt -onkomcbrijl
Pne/f/5whohave(bytfceff,orj?^en"e5 or other tvillmeanes ) /or .corporal!
got Commiflions from the Civill powers of the JFor/^ whereby (to j^"' ?J™
maintaine their own honours, and f>ro^/ of Bifioprickj and Be)ie- ter'f '°
j^cej3 &c. ^ they fmite with thefift and fword^Qt wicktdnes : or
under a pretence of holy Orders in themielves, put over the drud-
gery of Execution to their enflavtd Seculars !
Secondly, I.thefeneed no Commifion, becaufe to put to-
D ath the frffe Pnpheti and Idolaters, is an Aft of moral] Righte-
ou'htffe, how agrees that Pefnzen ind thefe three together,
Firft, onely Chriftian Mjtgiftrates ( faid Mr Cotton ) muft aft
in the fe cafes.
Secondly , They muft ac\ againft fuch onely as are Ckurch-
members.
Thirdly , They muft not aft againft fuch Church members as
commit Idolatrie out of fimplicitie or Ignorance.
Peace- Deare Truth* if it pallc your capacitie to reconcile thefe
in point of Tra?fc, it muft needs pafle mine to fee how fuch
Doftrinef can ftand with any civill peace or onfer in the world.
Truth. To affirme fuch Attions to be ordinarie duties of mo- Strange and
raU Righttoufnefle, belonging to fuch as beare the 5n?or^3and monftrous
yet not to be prafticed but by fuch Magiftrates as are moft rare- duties of Mo-
ly found in the World, and on fuch apeop/e in fuch an Order as ra I Righte-
is moft rare in the Nations of the World, is to- me all one, as to c
call all Fathers and Maflers in the World to fuch ordinary Duties
as belong to every Father andAf^erofa Farilie : Or to call
Mafleu
272
1 be bloody lenent yet more bloody.
Mafters and Commanders of Ships to fuch ordinary duties as
belong to all Mafters of Ships in the World: Or Captaines and
Commanders in Wane to fuch ordi?iarie Duties as belong to all
Captaines and Commanders in the H^r/*/, and then at laft to tell
them : It is true, the pMfzej are ordinary and common, to all F<*-
performed onely by fuch Father 'S9 Mafters, Captaines and Com-
manders, and in fuch Families, Ships, and Armies as are not or-
dinaric to be found in the World.
Peace. I fee not but the Similitude doth fully reach, for in-*
eked although fuch a people fo and fo in Covenant with God9
according to Mr Cotton, were true wfible Churches according to
Chriftf biftitution, and fo confequemly their Magiftrates uutly
Chriftian, yet compare fuch Magiftrates with the reft of the
Gods children Magiftrates of the World, who as lawfully beare the Sword as
are wonders Themfelves, and com pare fuch a people fo and fo in Cbuvcb-
and monfters Covenant, with the reft of the people and Nations of the IVorld^
ltcd* and we (hall not findethem ordinary and common , but rather
as fix ringers , wonders and monfters to all other parts of the
yea even to the very Popifh and Prottftant parts of the
Elijah his flay-
ing the Cap-
Mines and
•heir fifties.
Wondcrfull
Spiders and
Cobwebs.
Fr&v. 30.
But to end this Chapter ; The other fa& of Elijah in flaying
the Caftaines with their fifties,Mr Cotf on acknowledgeth not to
be alledged by any other dtithour in this Controver/ie^ but one-
ly by the Difcufler, to make himfelfe work in fuch Cobveb-
Eva/ions.
Truth. Mr Cotton forgetteth3for Elijah his An ( from Luc.$.}
hath been mentioned by others, and anfweredtoo by Ma-
fter Cotton in this prefent Booke and Controverfte. And for the
Co£-s*iXjioG the poore Witneffes oi Chrift be erkemeda&^p/iier^
and their Teftimonie and Witnes butteCib-webs, yet let them
not be difcot*raged,but lay hould ( like Solomons Spider ) with
thehandof/pzmwd//Dz%ettfej and let all fuch their heavenly
Cob-webs be in Kings PaUaces. And let them know their Cob'
webs be of fuch aftrength^ that how ever the cruell Beezome of
perfccutiQn may fweepethem downe, out of this^brW, yet in
point of Truth and true Chriftianpower and worth 3 neither Pofe
nor Prelate, neither Presbyterian 9 nor Independent perfecutour^
nor B&als&bub himfelfe ( the God of Flies) (hall ever be able to
fweepe them do wiie, or breakc through them. Exam:
The bloody Tenent yet more bloody. 273
0/Ghap. 74. and 7 $. replying to
Chap. 77. and 78.
1p. 74. One paffage cannot be pad by 5 to wit,
[God hath laid this charge upon Magiftratet in the Old Touching
feftament to punifh Seducers, and the Lord Jefa never tooke off Seducers, and
this Charge in the New feftament : l?ho is thi* VifcHJfer, that he their punifh
jbould account Paul himfelfe, or an Angel from Heaven accurfedy that ments.
(bould leave thi* Charge upon Magiftrates, whkh God laid on, and
Chrift never tovkf off? ]
Truth. This is but a Repetition of what hath formerly been
examined : unto which therefore I briefly fay 3 It will never be
found true 5 that God hath laid this charge upon all Magiftrates
in the World, as he did upon the Magiftrates in Ifrael, to punifh
Seducers.
Secondly , God laying this charge upon the Governours and
Magiftrates in Ifrael, the Church of God ( in the "type) lays it ftill
upon Chrift Jeftu and his Governour* fpirituall under him in his
fpirituall Jfrael , which Kingdoms headminiftreth, with Lawes,
Punijbments and Weapons Spiritual!. All this Mr Cotton in this
Controverfie hath acknowledged.
Thirdly 5 When he faith, Chrift Jefuf never tooke off this
Charge.
Firft, I anfwer, let that Parable which he mention eth be the
'fry all of it in the feare of God.
Secondly, God having no win thefe laft times declared his Chrift Jefus
will by his Some : Where hath his lie fed Sonne fpoken to us, aboll21/fd for"
to build no more Temphs, to ereft no more Altars , to offer no 3Jouch he"'
more Sacrifices ? And yet thefe and the whole 'frame of that ty- name not each
pica!/ State we juftly abrogate, both from the words of Chrift and of them in
his firft Mejfengers.) which are plaine and eafie enough to ' fu-ch Particular.
whofe eyes it pleafeth God to open, although (in cxprefle
Tearmcs ) Chrift Jefa hath not given an expreffe Catalogue of
all fuch particulars to be abolifhed.
Peace. In the next paffage Mr Cotton deeply chargeth the
poore DifcufTer with partiatitie 8c 'fdtbood 5 upon which Grounds
he turnes off all the Consequences^ which the DifcufTer obfemd
to follow upon Mf Cottons Conclnfions.
'truth. It is true, the ^«^o»r of the Later exprefTeth liber-
N n ? He
274 ^he bloody Tenent yet more bloody.
tie of Conscience to fuch as feare God indeed : Mr Cotton fub-
fcribes, but prefently razeth out his Subfcription in thefc words
following, which he hath againe now reprinted, to wit,
cc But the QjefUon is whether an Hereinafter once or twice
cc Admonition ( and fo after Conviction) and any other fcandalout
" and hainous ojfendour , may be tollcrated a either in the
"Church without Excommunication 3 or in the Common wede
c< without fuch punifbment, as may preferve others from dange-
cc rous and damnable Infefiion.
Peace. Who fees not but this bloudie Tenant ( I meane thefe
WOIC*S now recited ') doth not onely rcftraine Libertie of Con-
Tenec. fcience to fuch as fearc God indeed, and fpeakes^re and fagot to
all the Trcr/Jbeiide : But alfo ( under the name of Hereffc^and
Seducer ) throwes into the Furnace ( moft commonly and
ordinarily) all fuch as feare God (Chriftjefus and his Mef-
fenger* and Mini/ten not excepted J who have alwayes been
and are accounted, the chiefeft Heretic^ , Blafphemerf3 Decei-
vers and Seducers in this World ?
Truth, I adde the Confequeiices therefore remaine good , that
The bloudie cither All the Inhabitants of the World muft come into the
of t&bloSy eft*te of men fearin& God : Or el(e dffimM* Religion, and fearing
Tcnenc. God9 in hypocrifte : Or elf^be driven out of the World. Then al-
fo the Civill State muft judge of the Spiritually and ofMagiftrates
fearing or not fearing God : The People muft judge ( I fay )
who feare God indeed, and are by them to be permitted, and who
are the Heretic^, and to bepunified3 which who may not fee to
be the driving of the world out of it (elfe^ and the bloudie rou-
ting up of all Societies of Men >
Peace. Thif charge ofpartialitie and fal{bood3you have ( Deare
Truth) to my underftanding fliidded the poore Di feu (Ter from,
Gan you now helpe his Forehead, and his Hear*, which Mr Cot-
ion in the next panage chargeth with another notorious and fw-
pudent falfbood, in relating out of a printed booke an Anfoer of
the New Englifo Minifiers to ^uefliont fent unto them from
The fad Ef- their Brethren in old, which anfwer Mr Cotton fayth he cannot
fefls of the gncje.
bloudie Tc- <j>mht So much Gd{ and jrmegar hath Mr Cotton powred
Sn;°owne fo^h in this whole paffage from the firft to the laft of it , that
Sf irir. no fober minded man fearing Gsd , and knowing Mr Cottons
r former
The bhody Tenent yet more bloody. 275
former temper of Spirit^ but will confefle two things :
Firft, that this blottdie Tenent of perfection hath infefted and A lamentable
inflamed his very natural! Temper and former fweet peaceable Character of
difpofition.
Secondly v his Eve (being thu* bloudfhot ) is fo weakened
/• x- ii • f 11 /'INI •
in its former (ami other wife excellent light; that it nowque-
ftions no Difference between the Mowitainej and the Mo/efo////,
for at the worft, in common frobabilitie ofReafon3 there can be but
a miftake in the Difcufler concerning this paflage.
Peace. If the Difcufler have no fparke of the feare of God,
yet if but common civilitie and honeftie, or leaft refpeft of common
credit among men , it were impoffible for him to forge fo
groflely in matters lately printed) publike and obvious to every
eye.
Truth. The truth is, whether there be different Edttiont
or differ en tCopies printed, let Mr Cetton and whom it concerns
take care of it , for the Difcufler is confidently refolved that if
this paflage ( for thefubftance of it ) be not printed and to be
read in print of all mena in their names , he will then willingly
beareand lye under the charge of a falfe forehead and hearty
which Mr Cotton in fuch heate and anger imputes unto him.
Exam: of Chap. 76. replying to Chap. 79.
Fedce.¥N this fhort Chapter the Difcufler is charged with
J[ Ignorance and tmcharitablenesfor thinking amide of the
Tenmen of the Anfaer to the <j>hieftions9 to wit , that he fhould
conceive that the paffage to New England ftiould change the
Judgement or Confciences of Men.
fruth. The Difcuder profefleth ( and I know in truth ) to
bewaile his Ignorance and uncharitablenet , yet upon a fecond
review of the words3 it will be found there was not an Impw-
tation of fuch a conceit, to thofe worthy Author/ 9 or any man,
but an Item unto all men, occafioned by the Confidence ex-
prefled, that they doubted not , but thofe godly brethren of
old Eflg/<wd mould agree with them here in New>>if they were in
^few England together. This Item or Caveat will^appeare to be
N n 2
The bloody Tenent yet more bloody.
Differences
of Gods own
children in
Old and New
England.
given,, not by way of pofitive Charge, nor in the leaft deroga-
ting from the holy and blefTed ufeof free and humble Confe-
rence, but to take off the Edge of fuch Confidence of agreeing in
M'?P England, when the Differences of Gods people have been and
are yet fo great in Old and New, and fo many Conferences and
Deputations of Truth and Peace have not yet raifed that blefled
Agreement of which the Anfoer to the ghtefiions would make
no doubt.
Peace. Me- thinkes there fhould be little hope of their com-
ming to New England when the New-JLnglifh Minifters had got
the Advantage of the higher ground^ and Carnal} Sword for their
Religion to Friend ., and had expreft their Judgement of their
conceiving it not fafe., that, ( if they fhould not agree, ) their
ievcrall way es of JForfbipping God^ fhould be permitted in one
Cmmon-wede.
Truth. Yea and I believe ftill the Cenfequence was truely ga-
thered by the Difcuffer ( how ever Mr Cotton hath Co charged
his Forehead and Heart for it ) to wit, That the New English
Minifters could not (as their Confcience flood ) advife the Magi—
Prates of New-England to permit that which their Conferences
and Judgements taught them was not fafe, &c.
Peace. Thefe paflages occafion me to remember a ferious
<j>ueftion which many fearing GWhave made, to wit. Whether
the promife of Gods Spirit, blefling Conferences^ fo comforta-
bly to be Expected in New -En gland, becaufe of thofe many pub-
li^eftnnes which moftof Gods people in New-England lye under,
and one efpecially^ to wit, the framing a Gojpel or Chrift to
t hem felves without a crojfe, notprofeffing nor practicing that in
Old{ except of late in times ofLibertie ) which they profefled-
ly come over to enjoy with Peace and Libertie from any croffe
of Chrift in New.
Truth. I know thofe thoughts have deeply poflefled , not a
few, coniidering alfo theftnue of the Pattents, wherein Chriftian
Kings (foczlld) are inverted with Right by virtue of their
Chriftianitie, to take and give away the Lands and Countries of
other men 5 As alfo confidering,the unchriftian Oaths fwallowed
downe, at their comming forth from old England , efpecially
in fupei flitious Laud his time and domineering.
And I know thefe thoughts fo deeply affli&ed the Soule and
' Con-
Pro feflion of
Chrift Jefus in
not fo like to
be true as that
in 014.
lands former
Patents.
The bloody Tenent yet more bloody. 277
Qmfcience of the Difcuffer in the time of his Walking in the
Way of New Engknds Worfbip, that at laft he came to a perfwa-
fiori, ttfet fuch tinnes could not bs Expiated, without returning
againeinto England: or a publlke acknowledgement and Con- TheAnthours
feifion of the Evill of fo and fo departing : To this purpofe be- tryalls abouc
fore his 'troubles and Banijhment, he drew up a Letter (not with- the Patterns
out the dffrobation of fome of the Chief? of New-England, then riNew-En£-
tender alfo upon this point before God) directed unto the King
himfelfe, humbly acknowledging the Evill of that part of the
Patient which rcfpefts the 'Donation of Land, &c.
This Letter and other Endeavours ( tending to waflh off pw&-
lifyjinnes, to give warning to others, and above all , to pacific
and to give Glory unto God) it may be that Councellfrom Flefb
and Blond fuppreft, and Worldly politic at laft prevailed : for this
very caufe(amongft others after ward re-examined J tobaniih
the Difcuffer from fuch their Coafts and Territoriet.
Peace. But from Violence to the Difcuffer, or any other, M*
Cotton ( in the next paffage ) protefts his Innocencie, and infinu-
ates the Difcuffer to be no other then(aPei>///)an Accufer of the
Brethren^ for imputing to them any fuch Evill, &c.
Truth. He that reads how hard the Heart of holy David
grew, in the fmneof^or^rweandAi«r^er5 untill the Lord maybe uik"
awakened him., will leffe wonder, that Spiritual IFhoredome ^bioudypcr-
and mMthercus violence^ may poffeffe the Heart of G'>ds Davids fccution for
and holiert Servants now, and that without blufh, orfhame^ tf*e hiding Of
or lead appearance of Relenting : Doth not all this whole Tra-
verfeof Mr Cotton m&inta\ne& perfection even unto Death, of
fuch whom the Civill State (hall judge Heretickj , Blafphemers9'
Idolater s9 Seducers^ &c.
Doth not this very Chapter exprefTely jufHfieper/eotffotf up-
on the Subverters of the Chriftian Faith, obftinate afte
on ? upon Blafyherner/t Idolaters, Seducers ? And is Mr Cotton not GocJs
informed , what fuccefle his Dottrine hath had, that ( if a mer \n flopping7
cifull God had not prevented ) not Courting, nor Fining, nor Im- New-Er>glands
pri fining^ nor Whiffing, nor Btmijbing had been pmifhment fuffi- perfeeution,
cient,'to men and women, forcaufe of Confidence in New-Env- b? tjje'raercy
land, but even Death it felfc, ( according to the Principle/ of ?helfff/M
perfection } had been infMed. '
MT Co«ow will urge that Gods 'people' will not be Confciences.
fuch Heretic^, &c.
278 Ihe bloody flenent yet more bloody.
Truth. I might urge Mr Cottons ovvnc grant of fuch finnes
in Gods owne people,, for which they may be juftly Excommuni-
cated 5 but I will rather produce an Inftance in our Nation of
Holy Cranmet Englwd* None fearing God will eaftly deny the Eminent God-
and Cromwell lines of Cranmer 8c Cromwell in King Henry the eight his dayes ;
joyning with At that very time when King Henry himfelfe difputed in fo
PSSfff1 famous an AffemUy againft the blefled witneffe of Chrifl Jefam
fus out of6' John-Lambert I Finc^e we not alfo holy Cranmer difputingbe-
great weak- ?ore the King and that Stately A/embly, againft this poore Ser-
ies in //. 8. vant of God, for that horrible and monftrous Idollol Tranfub-
his dayes. ftantiation?
Peace. Finde we not then alfo holy and zealous Cromwell
fat the Kingf command ) reading that bloudie Sentence of
Death againft that blcfied Lambc otChrift Jefa, who was thus
worried to Death, not onely by the bloudie Wolves the Bijbofo
but even by thofe holy Lambes ofChrift, Cranmer and Cromnell
alfoi
The moft fa- Truth. This was that bleffcd Lambert, a true Follower of the
mouspaffages Ltmbe ofGodChriftJefut 9 who cryed out in the raidfl of the
of Cromwell & Flames, None but Chrift, None but Ghrift : and well might he
jjff!?mjln Ht fo cry : Not Crdnmer,not Cromwell, who after fo much Light in
d*yes. Viftutations, yet perfifted in their Herefie and Idolatry, and par-
taking with violence againft this holy man, that he might well
cry out. None but Chrift, None butChrift.
; ^/Chap. 77. replying to Ghap. 80.
Peace. \ S it is ( Deare Truth ) oftentimes in Journies, the
jf\ worft way and faddeft weather attends the Journiet
End : So here Mr Cotton ( neere our clofe ) chargeth upon the
DifcufTer a threefold wrefting of his words, and accordingly fo
much falfe- dealing.
Truth. It is fad on the Difcuflers part , if this be done by
him, either by a will full or a negligent hand,
Peace. Yea and it is fad on M* Cottons part, if the Charge be
not reall and fubflantialL
Truth. Mr Cotton acknowledgeth his words to be thefe
{The Godly will not perfift in Herefte or turbulent Schifme,
when
The bloody Tenent yet more bloody. 279
when they are convinced in Confcience of thcjinfullneffe of their
Way j The fir ft charge therefore againft the Difcufler is that he
confoundeth Admonition with Conviction, for ( faith Mr Cotton}
Admonition ought nor to be difpenced , untill the offendour be
convinced in his own Confcience of the fmfullnefle of his Way.
Truth. For anfwer hereunto the Difcufler to my know-
ledge humbly appealeth to the Searcher of all Hearts , that he
hath not willingly nor wittingly falsified Mr Cotton* words in a
tearme or fyllable. And indeed whether he hath wronged him
atall3 or be not rather unjuftly trampled under the feet e of
weake and j>affi.onate charges, the Difcufler appealeth to M'Cof-
tons owne Confcience, awaked (if God fopleafe) out of this
bloudie Vrectme.
Peace. Yea but (faythM'Certotf ) Admonition is one thing, of Admonif
and Convittion in cheir owne Confcience is another ; for though on and Con-
fay th he, Admonition ought not to be difpenced till after Corivitfion, vision,
yet it may fall out that the Church ( through miflake ) procecckth
to Admonition before the effendour be convinced in his own Co?ifci-
ence of the fmfulnefle of his Way.
Truth. Faffing gently by the want of Equitie in Mr Cotton to
the DifcurTer, in condemning him of faljboodjor taking Admo-
nition for Convittion, when he makes it but a miftakg in the
Church to practice the one for, or before the other :
I anfwer, I know not that futable Viftinftion between Admo-
nition and Conviction, as Mr Cotton carrieth it, faying., that how
ever the Church may through miftake practice Admonition be-
fore Convittion, yet Admonition ought not to proceeds, until!
after Gonviftion in a mans owne Confcience, for finde we not the
words of Reprooving, Rebuking, Admonifbing , Exhorting a bro-
ther9 indifferently ufed both in the Old and New Teftament?
And doth not that very word Iteyfyv ( Matth. 18. Reprove
him) imply Conviclion as well as Keproofe or Admonition, for
doth it not fignifie Convincingly reprove him >
Peace. I have heard indeed , that Conviction is twofold : Convi&on
Firft,, Externall and legall before men in Civill or SpiritHall t^o-fold.
Judicature.
Secondly , Effectual! and in ward in the Court of a mans own
Confcience before God> which internal!, alwayes followes not
the External!.
: Truth.
280
7heJ>loody Tenent yet more bloody
Of Conviaion
.of Hereticks.
Truth. 'No, fuch External! Conviction may be legall before
men, but not in the fight of God, and a mans owne Confcience,
as we fee in the cafe otNaboth, who was legally convift of
Blafyhemy, when acquitted by God and his owne Confcimce :
As alib in thofe Consciences ( of which Paul fpeakes ) feared
with hot irons , which Conftiences ( notwithstanding the a-
bundance of Light from heaven convincingly et) are not brought
from believing Lyes.
?eace' Yea3but ic femes by Mr Cottons wonfr,that the Church,
that is, ( according to his way ) the Mi/or part of the Church
muft judge that the Heretickj* convinced in his own Confcience
of the fmfullnefle of his way before fhe proceedeth to Admoni-
tion.
truth. For my part I cannot reconcile thefe three Profofttiom,
comprized by Mr Cotton in thefe few lines.
Firft, the Godly will not perfift in Her e fie ^ or turbulent
Schifme , when they are convinced in Confcience of the finfiill-
nefle thereof.
Secondly 3 TheChurch is to judge of 'the Conviction of fuch
a Godly mans Confcience.
Thirdly, Although fuch a Gorman be convinced of the
ftnfulnejfe of his way, yea although he will not perfift in Here-
fie or turbulent Schifme,, when he is thus convinced inConfcience
of the finfulnefle thereof, yet then is the Church to proceede to
Admonition. For thus he fay th. Admonition ought not to be dif-
penced till after Co nvittion.
Peace. If Mr Cot fo« fpake of the firfl Conviction, to wit, the
External!, I could fubfcribe, but now fpeaking of that internall
in a mang owne Confcience, I fee it pleafeth God, moft holy and
onely wife to permit the beft and wifeft of his Servants, to in-
trap, intangle, and bewilder themfelves, that they may learne
to confefTe him onely and infinitly wife, and be more humble
jn theaifelvc«,as foole/ and lyarsyand lefle bitter in their Judge-
ments and Genfures on the poore Vnderlings and Outcafts.
truth. O that MJ Cotton, who grants the Godly may fall into
fuchfowle finnesof Herefee and Schifme^ may alfo be godly
jealous over himfeHe and others fearing Godin oldor New Eng-
land^ that alfopofllbly they may fall, into the very finne of
per/ecwf/wgtheSonneofGoi/himfelfe., efpecially fince it is the
Convjftion
fufticienc, ex
word and e
ficienc inter-
nail by Gods
Spirit.
Lot
The bloody Tenent yet more bloody. 281
Lot ol~Chrifl Jefut ( beyond all compare ) both in Himfilfe Chrift Jtfus
and his Followers, to be accounted the greatcft Heretick, Blaf- (accounted)
phemer, Seducer and Deceiver. jfejE?*
Peace. To the fecond and third Charge Mr Cotton complains Blafphemer,
of falie dealing, in that the Difcufler ihould render his wordt. Seducer, and
as if he charged fuch to be obftinate per finr, that yeelded not to Deceiver that
once or twice Admonition, and that for every Errowr , when he 75* wa^,ul
fpeakes oncly of periifting in Herefie, or turbulent Schifrne.
TrMh. Foranfwer, let M' Cottons Conduftons in the begin-
ning of this Booke be reraembred. Wherein he maintaines that
a Man of an Erroneous and blind Confeience in Fundamental and
weighty points, and periifting in the Errowr of his way ,, is noc
perfecuted for caufe of Conscience, but for finning againft his
Confcience. Whence it followes that the CtviH Courts of the
World muft judge : whether the matter be fundamental! and
waighty : whether the partie have been rightly once and twice
admonifbed: and whether he perfift in the Erro«r of his Way:
that is, whether he be obftinate after fuch Admonition 3 and muft
then beperfecuted, though ( as the Condufton \vofully conclu-
deth) not for caufe of Confcience, but for finning againft his
Confcjenct.
fence. Yea but the Difcufler ( fayth Mr Cotton) dealeth
falfly, in carrying my words, as if I had faid^ that Godly per fins
in whatfoever Errowr they hould, if they yeeld not to once or
twice Admonition^ they muft needs be obftinate : whereas ( he
faith ) he fpeakes not of every Errour, but of perfifting in Here-
Jie and turbulent Schifme.
"Truth. The Difcuffer did not fofay3 or fo carry it as Mr
Cottora insinuates, but this he faith, that even in the place of
Righteoufnejfi and Judgement ( as Salomon faith ) Iniquith, and
fuch luiquitie ( in all civill Courts of the World^ and in ajl Ages
of the Woild)^ ufually hath been found, that as in multiplying Sroal! marrers
glaffts a Fka is made an Elephant, &a So the poore witnejfcs of
Chrift have been proclaimed and perfecuted for Heretic^!., Blafyhe-
merit Seducers, &c. notonely for nothoulding the Popes Tr an-
fubftamiation, Auricular Con fefpon,, Purgatorie, and thofe waigh.
tier points of the Eeafts worfhip : but reading a piece of a Leafe
of Scripture or any good bookp is Here fie : Eating a piece of FJefh
in Lent , yea the flight breaches of the fmalleft Traditions of the
O o Elders
282 ihc bloody Tenent yet more bloody.
Elders and State IForfbips, accounted Here/^B/d/ftewze^ &c.
Teace. Hence was it I think,, that the Naturalift could tell u8
in the Fable of the Fox and the Lyon, that the Fox ran not away
in vaineupon the Proclamation of the departure of all horned
Be<r/fo3as knowing that if the bloudie perfecutours of the World
fhaJl fay, the plajneftEtirs are homes ( that is^thc fmalleft Erroursy
yeztheplctineft Truths areHerefies Jit is in vaine for any Inno-
cent to plead they arc but Eares, &c.
The barba- Truth. Yea hence it was that in that famous^ or rather moft
rous ufage of infamou? Cfttncell o{Conftance> the blefTed Servant and ypitnet of
•JthnHm in Chriftje fat, John Hus> was as it were ftobd to Death (before
thcCouncell his burning ) with tearmes of Herefte, Heretic]^ Hereford?, yea
""•*• though he held as the Pope and the Counce!/ held , even in thofe
points for which they condemned him 3 becaufe (befide their
hatred of his Holines, witnefllng againft their Filthifies J them-
felves would fay from his writings^ that he did hould fo and fo
againft their Tofifb Tenems, which he himfelfe profeft he never
did.
Peace. In the next place ( Deare Truth ) are two Paflfages re-
lated by the Difcufler from Nero England. To which 'Mr Cotton
gives no credit.
2 . He fay th. If fuch words were fpoken, they might be fpo-
kcn upon fuch waights as might hould waight, &c.
Truth. For the Stories and the Difcufiers miftakes ( willing
miftakes, as Mr Cotton feemes to infinuate ) I know the Difcuf-
fer humbly defires like a true Traveller to his heavenly Countrey,
to heare of3and fee and acknowledge, and forfake every falje
path and ftep (by the helpe of Chrift ) that thepooreft childe,
though bat z nak^d Pagan (hall hint him of : Bat why (Lould
the ,9fbr/ejfeeme incredible that fuite fo wofully fit with the
Common Tenent j ?
Peace. It may be Mr Cotton will not believe it, nor approve
5t : But there are not two., but ten witnefles, to teftifie fuch
Stories, were it feafonable to relate and inlarge fuch farti-
Trvth. LctMrCoffowthen pleafc to underftand ( to paffe by
particular names of the former Stories, which are ready to be
declared to any charitable and loving Enquirie ) that his bloudie
Tenent is a bitter Roote of many bitter branches ^not onely bitter
to
ihe bloody Tenent yet more bloody. 283
to fpiri&aiuftS) but even to the tail ofdvilitie and Humanity ic The bhudii
felfe. But fincc the names of perlbns are fo deiired , Illullre- r*mn] de; .
late ( not out of any perfonall difrefpea to Mr Streete and the {[^an^™."
peop/e ofCohmnet, alias Taunton, my loving friends) what many mlane Socictie
teftifie, that the laid ( reputed ) Minifter Mr Streets^ publikety out of the
and ear neftly perfwaded hi« Church-members to give Land to World.
none but fuch3 as might be fit for Church-members : yea not to
receive fuch Englijb into the Towne, or if in the Tiwie , yet not
to Land, that if they lived in the Townc or place, yet they
might be knowne to be but as Gibeonites, hewers of wood, and
drawers of water for the fervice of them that were of the
Church.
Peace. I know what trotiblefiome Effetti followed in the fame
place, and what breaches of Crvill and humane Socle tie ? What
Departures of divers, and Barret to the comming of othei s., to the
Iprile and hindrance of a moft likely and growing Plantation.
But to proceede ( Deare Truth} y ou cannot more faithfully
and carefully labour to difcharge the DifcuGer of fdfhood^
then Mr Cotton endeavours to lay them on : For to the former
three, behould in the next pafTage foure more.
cc For, firft the Difcufler is charged to report Mr Cotton as ex-
cc prelfing Confidence in this caufe , which Mr Cotton fay th he
"expreflednot.
cc Secondly 3 He reports Wk Cotton to fay? that he ( to wit,
cc MrCo«e»Jhad removed the grounds of this £rroMr3 whereas Mr
cc Cotton(fahh he) faid not fo, but that he had fpoken (b much
"for that End.
cc Thirdly, He foifteth in the name of great Err our , which
<c though it be fo, yet M^ Cotton did not fo jfc/e ic.
cc Fourthly, That Mr Cotton fbould conclude, that to be a
cc great Err0«r, that perfons arc not to be perfecuted for caufe of
cc Confidence.) whtn heftates the <j>ueftion fo5 that none ought to
cc be pf.rfecuted at all for caufe of Confidence, buc for finning a-
€4 gainft their Confidence.
Truth. Sweet Peace, he that hath a minde to beate a Dag,
will foone finde a cudgell,&c. If M'C3«o7ihad not cfteemed
the -Difcufler as a Dog, and had not had as great a minde as a
Dogtoufehim, he would never have fo catcht at every line
and won/, to finde out ( fuch ) the Difcuflers fyes and Falf-
^-Js* O o 3 . For,
284
The bloedy Tenent yet more bloody.
All Men are
confident tn
theirowne
opinions^.
For3 tirft> it is apparant that the Difcuffer here undertooke
not to repeate Mr Cottons words3but upon fuch and fuch words
of Mr Cottons (compared with all former Agitations } tp col-
left according to his under [landing fuch zConduJion,
Peace. But whether he hath rightly and without breach of
Truth or Love fo and fo collected ., let it be ( briefly ) in the
feareof God examined.
Tmth. Firfttbun, hath not Mr Coitm through all this dif-
courie, exprtft a Confidence ( fo me have called it imperious and
i/2/jJrJwgJ again ft the poore Heretickj 9 Blafphemers 3 Sedncers ?
And doe not thefe words [ for avoyding the grounds of your
Errour'] import fo much?
Secondly, Doth not M* Cottons words imply that in his
opinion fuch a Tenent is an ErroMr3and that by (peaking fo much
againft it, he hath removed it3 what ever his opponent thinks to
the contrary >
Thirdly 9 Why may not the Difcufler^or any man fay> that
Mr Cotton counts that a great Errour 9 which Mr Cotton endea-
vours fo to reprefent to all men >
Peace. But the fourth ( fay th Mr Cotton) is an evident falfbood
in the Difcufler to fay 9 that Mr Cotton fhould conclude this to
be the great Errowr5that perfow are not to be perfected for cauje
ot'ConJcience.
Truth. The Father of Lights hath of late been gracioufly
plea fed to open the eyes of not a few of his fervants to fee that
fftrCettons Viftinftion[ofnot persecuting a man forhisCon/d-
ewce, but for finning againft his Conference 3 is but iFigleafeto
hide the nakednes of that bloudie Tenent, forsthe CivillCourt muft
then judge when a man finnes againft his Conference , or els he
muft take it from the Cleargie upon truft 3 that the poore repu-
ted Here^ic^doth fo finne.
Peace. Mr Cotton adds that it is an Aggravation of finne to
hould or practice Evil! out of Conscience.
Truth. True; but I alfo askc. Doth not that perfecvtottr that
The perfecu-
tour of Turk/,
Pagan;, Jew /, hunts or perfecuteth a Turkg , a Jew, a Pagan 3 an Antichriftjan
or Antichrifti- ^ undc r pretence that this Pagun, this Turke9 this Jewy this An-
im, is in a
**&*$***
greater errour uA his owne Confcience,) doth not this per/e-
then any of ™t OM> I %? hould a greater Errour then any of the foure 9 be-
them. caufe he hardens fuch Confciemes in their Errours by fiich. his
per/e-
The bloody Tenent yet more bloody. 285
per(ecution9 and that alfo to the overthrowing of the civil! and
humane Socielie of the Nations oftheZTor/^ in point of chill
peace?
Peace. Well you may (deare7r«/6J enjoy your owne holy
and peaceable Thoughts, but Mr C&tton ends this Chapter with
hope that the reputed blondie Tenent , appeares now whited in
the bloudofthe Lambe, and tends to fave Chrifts (heepe from de-
vouring, to defend Chrifts truth) and to maintaine and preferve
peace in Church and Common-weale.
Truth. Sweet Peace, that which hath in all Ages powred out
the f redout blond of the Some of God, in the bloud of his poore
jbeepe, (hall never be found whited fasMr Cotton infinuates )
in the blond of this moft heavenly She f heard: That which hath
maintained the workgs of Varies i6ooyeares under the bloudie
RomaneEmperourS}&ndmorebloudie Romane Popes , hath never
tended to deftroy, but build and fortifie fuch heffifh workes.
That which all Experience ( fin ceCbriftf time ) hathfhewcn
to be the great Fire-brand or Incendiarie of the Nation r > hath
powred out fo many Rivers of blond about Religion, and that
amongft the (fb called) Chriftian Nations. That Tencnt, I fay^
will never be found a preferver^ but a. bloudie deflroyer both of
Spirituall and civill peace.
Exam: of Chap. 78. replying to Chap. 8r.
Peace. T fC 7E are now f Deare Trwf^ J through the mercie
\ \ of the Fdffeer of rnerciet 9 arrived, at the lafl
Chapter of this Sorrowful! Agitation i Mr Cotton finds nothing
in this worth the while to fpeake to : yet thinks he it good to
finde time to blame the DifcufTer for felfe-^ppAw/e/, vaine-glo-
riowfriumph, and confident peffoafton, which before he had
noted MrC<?^o«for.
Truth. That which was noted in Mr Cotton was not meerly
a perfipafwn or confidence, but indeed an imperious and insulting
confidence, over the poore and oppreffcd, vnd an adding Q$ Vinegar
to the Gaff of the Sonne of God9 perfected in his poore Saints
and Memkrt,
Peace.
286 I he bloody Tenent yet more bloody.
Peace. But may there not feemc to be too in the Difcufler,
too great a confidence of the converting and turning of the bloit-
die Storme ofWarres about Conscience., into mercifull calmet of
p erfce, and of the returne of Chrifts dove, with Olive branches of
civil/ peace?
Truth. Then let thoufands and ten thoufands, French , Fo-
/on/d/w, Hungarians, Tranfilvanians , Bohemians 3 Netherlander/,
ConfcieTce and Ot^er85 anc* now at Ia^ C through Gods gracious failing
hath ever upon this holy Truth of hisj I fay^many thoufand Englifh men
been a Peace- fet to their feale and witnes9 to. wit, that Freedome to the C°nfci-
n>?ker in all ewca of men, C from all other but ffirituall oppofttion ) hath
it tech a'11"* ftuck »*ny^^of BrweJ andHa«/ej with 0/roc branches,
peared.af> that were before beblubbered and overwhelmed with teares
and bloud.
Peace. I cannot but confidently fee and fay, that doubtles.,
had not the prudent and zealouf care of England* Parliament and
Armie fubfcribed to this blefTed meanes of peace 9 reftored to
Linds and Countries embroyled in bloudie civill Wanes about Re-
A" ,, ligion, douhtks, theftreame of Warre which hath run fo long
n *u'ith ^/oM^ between the Prelate/ and the Puritans (To calld)
Engl&d. had run as frcfli and furious in all devouring flame t between
the Presbyterians and the Independents.
Truth. Oh blefled be the God of peace 9 who hath more pitie
upon the unpeaceable Sonnet of Men, then they have on Them-
lelves.
Peace. Mr Cotton in the next place addeth 3 that one paflagc
he may not let pafle,becaufe the name of C^rifl is intereflcd in
it, and di [honoured by it, to wit,[Cfcn/?delighteth not in the
bloud of men, but (bed his own bloud for his bloudieft enemies ;]
How Chrift jyjr ^c/fow anfwers ; It is true that Cbrift delighteth not in the
bloud of men, while they gainfay and bloudily perfecute him
and hi?, out of Ignorance : but he delights in the bloud of fucb,
who after the acknowledgement of his Trwffc, doe tread the bloud
of his Covenant under-foote, and wittingly and willingly rejeft
him from raigning over them : The contrary whereof he fayth
Proclaimes the Gcfteltothefeedeofthe Serpent: Sows pil/owes
under all eUbor?es, makes the Heart of the Righteous fad^ ftreng-
thens the hand of the wicked, and proclaimes peace to JezabeHy
and her whoredpmes and witcbcraftt9 and concludes with prayer
againft
The bloody Tenent yet more bloody.
againft fuch a bewitching of the Where* Cuf , where, by open
profe/fion me is reje&ed, but let in by the backsdooreof Tellera*
tion.
Truth. I perceive ( Sweet Peace J that in the winding up of
th!sD//C(3«r/eMrCo/^2 winds up, refolveth and rcduceth his
former pleaded for fer [touting ofHmtickj, Blafrbemev, Idola- ofperfrcutim
ttfgStfucerS} into the perfecuting onely ot Jpofates, who af- Apodues.
ter the acknowledging of the Truth., doe tread the bhudot
Chrifts Covenant underfoote, &c. To which I anfwer : If fo
then the difcerning& judging between fuch as gainfay Chrift,
and blafpheame him out of Ignorance^ fuch as Mr C0tf0/z mikes-
the Jewei, who put him to Death ) and Rich as mllin^ly and
wittingly rejeft him : I fay, the judging of this nniilthen rciiac
the Barre of the Givill Courts and Judicatures of the JFor/^ which
neceffarily implies a fuppofition offerer of Judging in all the
Nationt of the World , and fo coniequently in N-iturall men
contrary to the ^cnp^re^which conclude all Manl^nde( while
in their ndfurd// c/lare,) uncapable of the thing? of Gods Spirit.
Pedce. Yea and alfo ( to my underftanding ) it implies, a
fubmitting and fubjett'wg of the Crowne and Scepter and affaires
of G&nf/f Jefuf}to the Czi;///and humane Crownes and Scepter j and
yrzk.*2^joftheNiifzo^ofthisr^brW5 and that in ffirtiudl -md
heavenly things, the proper affaires of his owne Spmtuall King-
domes in the which., the wifeft of this world are ignorant, and,
cxtreamly oppofite.
Trwfe. For this,you know Mr.Cot/o7j hath a broken Ref*tgey
to wit, [the Nations of the If^rW, & Nat wall men mud not }u Jge
untill they be better informed ] In which, what a wonderful!
and tnonftrow fitjpenfion doth he put upon the affaires of Cbrift A monftrons •
Je/w all the world over, and leaves the matter i of Chrift'Je fa .^nfP^nfion or
in worfe cafe, and more poorely provided torby Chriftjejrns, Sftr^^ !
then the matters and affaires of any jRtflg or Kingdoms in the '
^cr/4 beyond compare and Imagination.
Peace. Yet,me-thinks thofe Scriptures quoted by xMr C9//on
LHC. 17. Thofe mine Enemies, &c. and -jReve/. 16. Bloudie ven-
geance upon AHtichriftian Emiffitries, arc very coniidcrabk.
Tr«ffe. Doubcles all Scripture (aioudy allcdged by the mod Allegations
ignorant and unworthy (how much more from fo/e<W7e</ and °f ^^ "ures
wfcicntiM) ought fcrioufljr andawfolly to be pondered in
288 The bloody Tenent yet more bloody.
the holy pre fence o(God: The War rants and Authorities of civill
powers (though but pretended ) are not without due refpe$
I to be examined., although rejected ( in the end ) as infufficient,
&c. But consider in the Examination of thofe Scriptures : Is it
credible that all that rcf&CbriftJefus, his Kingdoms and Go-
Millions of vcrnment) are Apoftate and Anticbriftian Emifaries, againft whom
7ur^ J***** he po wres out that Viottf Have they firft acknowledged the Co-
jtiwirctoi venant °fJefa> and then trcd the Preciott* blond of that High
fiomtheduc Covenant under- feete >
charge of A- Peace. The Eaft is not fo farre from the Wefl9 as thofe Scrip-
poftafie. tures from fuch a Conclufton.
Truth. Yea how many hundreth thoufands of Jejpe-fand
lurkes and Aatichriftzans perifh temporally and eternaUy, and that
for refilling Cfer# ^ej^ to be /Cwg, and for (bedding his blond m
hisjertMHtr, who can never be brought under this guilt ofApo-
ftacie.) after they have once acknowledged the truth of Cbriftf
Government and Kitigdome.
Peace. Me- thinks to underftand the Scriptures in Ml* Cottons
fence.) were a wonderfull penning up and ftraightning the holy
Sweet Pe4ce3 as foone may we immure the gloriouf Sun
in a rftfr^e dungeon, as confine thofe bright Scriptures in the dark
Ce#f ofjtyo/facfevbut I further obferve3thatC^r//?Je/^ not only
praid and dyed for his Enemies , who bloudily perfecuted him
and his out of Ipnorance, but gave this reafon againft bodily
Death to be inflifted on any for his caufe and fake 3 Luc. ?t
The Son of Man is not come to deftroy Mens lives : and I might
returne the ^aeftion to Mr Cotton, not unfitly 3 Are not thefe
the words ofr Him that delighteth not in the bloud of his
bloudieft enemies and Gain f dyers ?
Pence. It will be faid, What Jlwghters , what drinking of
Ehud is that which Cbrift Jefw in theic Scriptures intendeth >
Truth, lanfwer,, although the Sword of Chrifls Kingdome>
that fharpe Sword with two edges is a Spiritual! Sword, and is
carried in his Mouthy yet all power in Heaven and Earth being
given into his hands by his Father, he ruleth and over-ruleth in
The mvfterie a Way °ffow>er and ?rovidence9 all thejwperj of the ^brW.
of die red There is therefore a great Sword given to him that rideth
Ebrfe of v/ar. upon the white ft or fa ( Revel. 6. ) by which s for the refitting
©f
The bloody Tenent ytt more bloody. 289
of him that rideth upon the white Hor/e, ( in the gainfaying and
perfecting of Chrifl in his Members) Chrifl Jefa takes peace
from the Earthy and fuffers the Juries to plague the Anti-
chriftian World 9 ( Papiflf and carnall Proteftants ) to plague
each other, and to nil Cupj of Bloud each to other, while
they contend and fight, firft againft God, and then one a-
gainfl another > for their (everall faife Prophets and Reli-
gions.
Peace. Me-thinks then Mr Cotton might have fpared to
charge the Difcu&T with proclaiming of peace to Jezabett,
&c.
Truth. There is a Spiritual! peace in the matters of Cfcrf/h ^ fpirifua
Kingdom* and Worfbip , and in the particular Confciences and and Civiil
5ow/e/ of his Servants. There is a Civil/peace in the quiet enjoy- peace.
menc of each mans proprietie 3 in the Combination of Toypnef,
Cities, KingdomeSj &c. But neither of thefe three will Mr Cotton
prove the Difcufe-proclaimeth to fuch Antichriftians or ene-
mies ofChrift JeJKti who perfecute and oppre/e Jew oc Gent He
upon any cit;f# or fpirituall pretence.'
'Tis true 3 the Cenfciences and Worships of all men peaceable
in their way , he affirnKj ought not to be molcfted 5 and
though not approved yet permitted, and (although no fpiritu-
allyyet ) zcivill peace proclaimed to their outward man while
peaceable in civill commerce.
To perficiitours, he not onely proclaimes Gods Judgements
fpirituall and eternall^ but temporall alfo, and affirtneth that
all perfecutdurs of all yorte ( and efpeciaily the bloudit^ore
of Rome ( who hath fo long been drunkjarith the lloud of the
Saints, ) ought by the CzVJ// Sword to be reftr/nned and punifbed
C as thej)e/?ro>'er.f of JWttnkiude and all czw// and peaceable being
in the ZFor/J, ) according to the hight of their cr«e// and mar-
theroitf Oppreffions.
Peace. But Tolleration of her ( fayth Mr Co»o» brings) her in
at the back dore 5 andfo we nuy come to drink deeply of
the Cup of the Lords wrath 3 and be filled with the Cup ol htr
'Truth. There are two opinions which have bewitched the Tvvo wofoH
Z^iltoni profeffing the name of Cfcr#. °Pia,ions b,e*
Firft, ThmNcttionaUChurch or Staters of an/?/ rftf:f»f- Nations.
ing. P p Secondly,
290
The bloody Tenent yet more bloody.
The 3 great
Caufesof the
theWChurc°h
of &om* .
Secondly, That fuch a Nationall Church or State muft be
maintained pure by the pwer of the Sword. While NLT Cotton
prayes againft the bewitching of the Whores c«p 5 O that the
father of Lights might gracioufly pi cafe to (hew him the depth
of her witchcrafts 9 andhisowne moft wtfullDeluftoninboth
thefe.
In vaine doth Mr Cotton feare partakjng of her finnes and
p lagttes by a tollerating ( meerly ) of her Worjhip in a crvill State*
while he forgets the three great caufes of her downfall and <fe/b/d-
tf^ and partakes of any of them f Reve/. 18. Jto wit. Her
wr% P01"?6 and pk*/«re • Her $zr/f /«*// fPhoredomes and invented
Worfbtys 3 and her crueltie and bhudf&ed3 more efpecially againil
the Confciences of the £tf#itt or Ibo/y o»fi ofjefa.
Touching a
of
Church and
civill power.
of Chap. 79. Touching the Modell of church
and Civiti power 3 Examined in the firjt fart of the
bloudie Tenent, but not defended by M* Got-
ton D or any 3 that the Difcujjer kpowes of*
Peace. ¥ Had hoped ( Deare Truth ) that we had gained a
1 peaceable and quiet harbour , after all our tempeftu-
ous To/prigs in the boyfterous Seas of this bloudie Tenent y yet
now behold afiarpe and cutting winde of MTCettonjt continuall
Cenfures 5 For I was not ( fayth Mr Cotton} of thofe that
compofed the Modell : and fecondly, the Miniflers fay it was
not fent by them to Salem, and therefore the Difcujjer is left
of God to a double falfbood.
Truth. Swecte Peace 3 iillfweete Death? in and ( often) for
Chrift 9 clofe up the Eyes of his fervants^ they muft n%t expeft
to reft fully from their Labours 3 and expc& their worlds to
follow them.
Once againe therefore let us heare the Dircuflersp/e^ for
himfelfe again ft this bluftering charge of double falfhood. Ma-
fter Cottons owne words in the End of his Anfteer to the Pri/o-
<c mn Letter.) are thefe ; I forbcare adding Reafons to juftifie the
"'truth} becauft you may finde that done to your hand in a
"Treatifefenttofomeofthe Brethren, late of Salem, wfro
w doubted as * ^ou doe, .
ihe bloody Tenent yet more bloody. 201
Truth. To my knowledge it was reported ( according to
this hint ofMr Cottons ) ;hat from the Minifterj of the Churchet
( pretended ) fuch a Modell compofed by them was fent to Sa -
km: Hereupon it was that the Difcnffer wrote on purpofe to
his worthy friend Mr Sharpe ( Elder of the Church of Salem,
(fo called) for the fight of it, who accordingly fsnt it to
him*
Peace. If this Modtll^ of fiich consequence, were fo compofed
and fo lent to Sa'/ew , if Mj Cotton dircfts others thither to re-
pd/re to make ufe of it > if he thus approve and promote it, I fee
not why it might not probably be collected 9 that Mr Cotton
( not the Lift in fuch great and publikf matters ) was amongft,
if not chiefe amongfttheoemj^Jmofit, and that he and they
were not ignorant of the conveyance of it to Salem. Deepe Cen-
Tr«ffc. But grant, Mr Cotton (hould have been imagined to fares for none
have been left out in thi* Co great and publike a fervice , and or. innocent
that all the former probabilities faile : yet doubtks Mr Cotton mlftakes-
will be caft at thebarreofCfcr/^MwLo^eandAfo^raM*^ forfo
titter a charge upon thepoore Vifcuffer for fo ealie and harm-
Peace. Such fierce fafoes might well i(Tue from the bloudie
French Cardinalls againft thepoorc Hugenots, from theEflg///&
WowJ/e Bijbopf againft the poore Lollards , from the bloudie
Popes againft the Heretic^ and Lutherans : but a gentler Breath
and ftile might well befeeme a Proteftant toaProteftant, enga-
ged in common principles and Testimonies and fufferings of Je/wf
againft tho(e ^/o«</;e Tyrants.
But to the AJfofc// 9 Mr Co«o» feemes highly offended^ that
the Ttifcufler {hould fay 5 that the Modell awaketh Mvfes from
his wkfiowne Grave 9 and denies Jefa yet to have fttne the
"Earth, For, Mbjei his Lawes were of force ( fayth he ) to the
Ifraelites in the Land of Canaan, when Mofes was dead : and
againcj Chrift came not to deftroy theLawotMefes 3 not the
MorallL(W>9 nor the Jttdicialls9 fuch as are of common Equitie :
Or els ( fayth he ) the Conference of the Civill Mctgiftrate cndd
never doe any aft of civilljuftice out of Faith, becaufe hefbould
have no word of God to be the Ground of his Atts if the Lawes of
Judgement were abrogated 3 and none extant in the N?v>.
Truth. I anfwerj that fpeech of the Dijcuflej was neither
P p 2 . unrea-
Tie bloody Tenent yet more bloody.
unreasonable, nor untrue 9 as M* Cotrora alledgcth : for grant
Mofes his Chrift came not to deftroy the Morall Law of the ten Commands
Judicialls. ^ for tfoSubftance of it , for all material circuwftances therein
MrCo»e» will not urge nor practice J. Nor fecondly 3 the
Judicialls of Morall Equitie, that is, fuch as in deed concerne
Life and Manners, according to the Nature and Conflitution of
the feverall Nations and Peoples of the World.
Peace. Pardon me ( V?are Truth ) before you proceede, a
word of Explication : you* Addition [ according to the Ndfwre
and Conftitution of the Feop/eJ and Nation* of the World] will not
be allowed of.
Truth. Without this 1 cannot allow of Mofes his Judicial!*
tobindeall Nations of thz World > then before., or fince Chrift
Jefa: my reafon is : That people of Ifrael ( to which thofe
Ifrael in a Judicial Lawes and punishments were prescribed ) was as I may
cSousVeo*" %5 a ™™™loti* fe6tlc> or Naffo/? ' miraculoufly brought from
pie, one Nation, ( the Land i>$JB£j$t ) iato another ( the Land of
Canaan ) both types, a people fumifhed with miraculous food.
and doathing during their fortie yeares Travel! through the
Wildernes : The feaven Nations of Canaan wondroufly and mi-
raculovfly deftroyed before them ; Their Lawes and Inftitutions
miraciiloufly delivered to them> 8cc.
Befide (not to wade deeper into this Controvert as in the
Examination of the Modell I have done ) their Land was typi-
cally holy, and that people the Church of Got, the onely Church
of God in the World. And therefore being a people of fuch
miraculous confiderations^ Meanet and Obligations 9 the breach even
of Mr all Lams concerning Life and Manners and civill Eftate,
might be more tranfcendently hainout and odious in them 3 then
ia the other feverall Nations and pecf/ej of the World s many
tkoufarub. and millions whereof never 16 much as heard of the
Name of the God of Ifrael.
Peace. If men fee caufe to ordaine a Court of Chancerie^ and
ereft a Mercy* feate to moderate the rigour ofLawes, which can-
not be juftly ex^cutedj without the moderate and equall con-
fideration of perfons and other circumftances / Me-thinks3 the
Father of Mercie/ ( though he be Juftice it felfe, yet ) cannot be
juftly imagined to carrie all Judiciall or Civil/ Lawes or Sen-
tences, by one ujpiverfall ftritfnes through all theNationsof the
E^rth. Truth,
The bloody Tenettt yet more bloody.
Truth. The Lord Jefus tells us of a more tollerable Sentence^
( even for the Sodomites in the day of Judgement , then for the
jewes 3 who were the peop/e and Church Q$ God : and PJ#/ his
iervant layes heavier load ( Rom. 2. J upon fuch Adulterers^
Thieve /, as profefTe to be Teachers unto others^ &c. of the con-
trary (force* and Vertues.
Peace. Deare 2r«ffe, th* Scriptures are full, and many Argu-
ments might be drawne out this ivay , but pleafe you to pitch
upon an Jnftance9 whereby we may the fooncr nnifh this D/-
Take that great cafe of the punifbment of Aduherie, touching
and 1 confidently affinne, that theCoB/c/eraceof the JM<tgiftrate9 puni/haient
may out of Faith, execute other pimifhtnents beiide f ftoning to) of Adulccrie.
Deathj which was the punijbment of that Jlnne in Ifiaell. For
although (as MrCo«owfayth 3 That was the Law Q'{ Judge-
ment in the Old Teftament , and there is no other particularly
cxprcft in the New, yet the Confcienceot the Magiflrate may
know,
Firft, That the carnage of the Lor djefut about this cafe,
xvhen the §)ueflion was prccifely put to him, was extraordinary
and ftrange : For ( although unto other Quefthns 5 even of the
Pbarifees, Herodians, Sadduces, the High I'rieft, aiid Pilate, he
gave more orlefle, firftor Iaft3 punftuall Refolutions , yetj
here 5 he cohdemnesthejinne, yet he neither confirmes^ nor dii-
anullsthis }unifhment9 but leaves the §ueflion-( in all pro^-
bilitie} and leaves the feverall Nationt of the World, to cheir
owne jeverall Lawes and Agreements ( as is mod probable J
according to their feverall Natures jbiffiojittons and Conftitutions9
and their common peace and well fare.
Secondly3 The Lor dje fa (iPet.z.} appro vet h of the feverall ' ^jj cjv;jj
humane Ordinances for Creations) which the feverall peop/ej and Government
Nations of the World mail agree upon for their common peace Gods ordi-
and fubfiftence. Hence are the feverall /om of Governments nanc*
in the Nations of the 0?br/</9 which are not framed after J/rde/j
Patterne. And hence confequently^ the L^^e; 5 Rewards and
Punifbments of feverall Nations vaiily differ from thofe oflfraeP,
which doubtles were unlawfull for God/ people to fubmic
unto 5 except Gfcri/i ;fe/wf had ( at leaft in generall) appro-
ved fuch humane Ordinances and Creations of Men for their
common pe^ce and well fore. : Peace*
294 ^e bloody Tenent yet more bloody.
Peace. Me-thinks Mr Cotton, and fuch as literally ftick to
the punijbment of Adultery 5 Witchcraft , &c. by Death , muft
either deny the feverall Governments of the World to be law-
full ( according to that of Peter ) and that the Nature and
Conftitutions of peoples and Nations 9 are not to be refpefted^
but all promifcuoufly forced to one common Law, or els they
muft fee caufe to moderate this their Tenent , which elle
proves as bloudie a Tenent in civill affaires , as persecution in a/-
faires religiottf.
True Repub- Truth. Yea, of what wofull confequence mufl this prove to
likes &Com- the ftate of Holland and Lvw* Countries, to the State of Femce,
mon weales to tne ^mowj of Switzerland , to our owne deare State of E«g-
Kiijgs!" ^^ anc* <>tner* wno have no King \, as I/rde/fr laft eftablifhed
Government had , efpecially no King immediately defigncd,
as Ifretelh (in the Roote ) was > Yea what becomes of all
Chriftianitie , and of Chrifts Church and Kingdome in the World
AwonderfulW ^°r CVer» C want l Governm ~nt °^ a ^/w^ ; for fay th Bi-
faying of Bi- ^°P ^d^ T ^n n^s Contemplation on Michaes Idolatrie ) in plaine
fhop Ha//. and cxprcfle words : No King, therefore no Church.
Peace. To end this paflage, upon the former grounds, me-
thinks the Confcience of a New Englifb Magiftrate ( being calld
to be a Magiftrate in Old England} may in Faith execute any
other puniftiment ( according to Law eftablifhed ) befide
Death , upon Adulterer s. And the New Englifh Colonies may
be exhorted to re&ifie their wayes, and to moderate fuch their
Lawes3 which cannot polfibly put on the face of morall Equitie
from Mo/e/, &c,
Th f 2Yw*k Your Satisfaction (Deare Peace ) now praefuppofed
Ifrael " * proceed and grant ( with that Limitation forcmentioned )
that Chnfl Jefus neither abrogated Mofes Morally nor Judicial!/,
yet who will deny that Me fa eftablifhed^ ('befide the two for-
mer ) a third, to wit, Lawes meerly figurative, typical! and cere-
moniall, proper and peculiar to that Land and people oflfrael?
Thofe Lawes ueceflarily wrapt up that Nation and people in a
mixt conftitution , of Spirit uall and Temporal!, Religious and Civill,
.fo that their Gwernours of Civill State were Governours of the
Church, and the very Land and People were by (uch Governourt
to be compelled to obfcrve a ceremonial! puritie and Holines •
But Chrift Jefa erected another Common-wc ale , the Common-
weak
bloody Tenentyet more bloody. 20,-
weak of I/me/, the Chriftian Common-wale or Church, to wit,
not whole Nation 3 but in every Nation (where he pkafeth )
his Cbriftian Congregation, &c.
Pedce. Deare Tnrtfc, I cannot count him a peaceable childe
of mine, that refts not herewith fatisfied ; Mr Cottons next
Exception is againft your excepting againft a Magiftrates Mem-
berfhip in a Church- eftate, joyned with an Head-flip over it,
to eihblUh, reforme , &c. f as being impofliblc that a Magi"
ftrate (hould fit Head and Supreame on the fpirituall Bench,
& yet ftand as a delinquent at the fpirituall Barre ofCbriftJefa*) WMwfr
M' Cotton anfwers, that in feverall jrefpeas, a Magiflrate may 1
be anurfing Father and Judge in caufes Ecdiftaftiall, and yet be
(ubje& toChriftj cenfurein the offeniive Government of himfelfe
againft the RMfej of the Gofyel. And where it might be Aid,
that the Church is fubjeft to the Mctgftrate in civill caufes , and
the Magiftrate is lubjea to the Church in Jpirituall cafes> Nl* Cotton
anfwers, this eafeth not the Difficulties tor fuppofe, faythhe,
the Ma&jlratc fall into Murther, Adulterie, &c. which are c^
Abufes-9 ftiall the Church tollerate him herein > And he con-
clude^ Let the like Power be granted to the civill Magiftrat£
to deale faithfully with the Church in the notorious Tranf-
greflion of the firftTable^ as is granted to the Church to deale
with the Magiflrate in the notorious Tranfgrejfion of the fecond
Table, and the Coniroverjle is ended.
Truth. This Anfwer ^nd inftance of Mr Cotton carries a feem-
ing Beautie with it? but bring it totheTr/rf// of the Teflament
ofChrift Jefa , and it will appeare to be , but a vanishing Co-
lour. For, there is avaft Difference : The fins of each Church-
member, whether againft the fir ft or fecond Table, are proper to
the Cognizance and Judgement of the Church , as the /w;ze of the
IncejhiQW pcrfon was punifhed by Chrifts Ordinances ( in the
Church at Corinth ) as well as the Abufe of the Lords Supper.
But it is not fo with the civill Magijlrate , whofe Office is ejjen-
tially civill, one and the fame, all the world over, among all
Rations and people : For, having nojpidtitdlpdwer ( as the Au*
thourf of the Model! afterwards acknowkdge)he cannot poflibjy
aft as a Civill Magijhate in fpmtuattmatters, tiiouglf as a Church-
member ^ he may in Church -eftate^ as alfo may the reft of the
Members of that fpirituall Body. •
the bloody Tenent yet more bloody.
Peace. Me-thinks it it cleare as the Light, that if that in-
ctftuous perfon in the Church ot Corinth had beene a Mtgiftrate
of the Ciiie of Corinth , the Church might juftly have procec*
A cafe touch- <*ed againft him 3 becau/e all finne is dire&ly oppoiitc to the
ing the Magi- holy Kingdom? e£ Chrift. But in that abule of the Lords Suffer
ftratespunifh- ( which was meerly unchriftian ) neither that fAagiflrate., nor
ing the Sm of ajj tn€ Magiftratef of Corinth, or the World to helpe him,, could
bers mCm 5uftly Puniftl theCfcardb ,, bccaufe that Supper (in the laftiwion,
and Spiritual! ufe ofitj was not oncly of the Ndfwre of the
Suppers, of the meates and drinks of the Citie of Corinth, but
alfo of a <//^/«e and fpirituall Inftitution , of a heavenly and
myfticall Nature and Observation. But to Conclude this piece
and the whole , Mr Cotton corrects himielfe for putting in his
Sickle into the Harveft of his Brethren 9 unto whom he refers
the defence of their Modell, and for himfelfe ends with defires
that Chrift Jefa would blaft that peace which he fay th the
Examiner prod aim eth to all the wayes of falfe Religion, to
Herefte in Ttottrine, &c.
Truth. If Chrift Jefw (hall pleafe ( for the further manife(l(t-
tion-ol his holy Truth and Glory ) to permit thofe able and
worthy men9 to proceed to fortitie and defend their Mode//; I
hope he will alfo pleafe to aflift the Difcujfer, or fome other of
his poore fervant?, to batter downe ( with the Spirituall Artil-
lerie of his Word and Teftament ) fuch weake and loofe and H/I-
chriftictn Fortifications.
Peace. But with what a d epe and unrighteous charge doth
Mr Cotton end againft the poore Difcuffer ? as a froclaimer of
peace to all the wayes of falfe Religion , to Herefte in Votfriney
Sec.
Tr«^. Grant M^ Cotton (in many excellent TrKffo of Je~
fitf ) a fweet founding Silver Trumpet : Grant the Vifcuffer as
bafeaK^wj-Jborne har(h and contemptible: Grant that .( for
the peace ofthe-Civz// ^tate 9 the being of the Nations, and the
jfiForW., the /dfef/e of the good Wheate the Righteous, and the
calling home of the Eleil to GW> Jewes and Gentiles ! ) the
D//cMjf?er proclaimes a civz// foiflg, and czvz// perfce to Erroneous
Confciences, 'not (inning againft humane and civill Principles :
Y<t what Peace hath this Rams-hernc proclaimed f as. IAr Cot-
toil infintiatfes ) when throughout this whole Booke, from
firft
ike bloody Tenent yet more bloody. 297
firft tolaft, the froclimaiion (oundcth out of en mrre againitall
falfe fVtffti$trs.
Peace, lam a joyfull witnetof wane proclaimed. from the
Gcdi'fTrutb) from the Sun of Righteoujntffe , from the Spirit of
Holine*) from the flames of Fire, thofe mighty Angdls , from T}lc direfull
all the Slims and fFitneJfc* of Jtoftit., from all hi? holy TrMffo ftal:eni- ^ir<e
T^nv to ihtir ConjcienceSi Preaching* D IVritin^^ ^
WdttoHSy *. warrv f? \, nt, a warrc.perpefttfl//, and^withouc
f r»fa«cje 3 a warrf o< r^a// and everUftmg.
'I rutb. I >ea re Peace » ou P goulden jand is out , we no w m « ft
pa. r with ant' iy K'j^of IK ^r'f Jly r>?^eand L<9i;e ; Mr Cot-
f:?i ipta_k<s *rci wiite* hii « J : Yet the Fflffcerot Lzgfcfi
may phafetu fhew him that ^v '± ^ *>:f hly cfte«nnes as a Te-
»e^if wafht wbkc intheLam^e; bunt) is yet more Ricj^ and
• 'rhi mo("^5<re df -^t ^i Gc<^.
acfer-'jrfi P. rl .e/ ' rs not in tbo i'\i i from
7rwb, Ca fft Jtfa chc 3im of Ripbteoufnejfi fuih br jkr fijrta, The Portrai-
a nd dayly, w ill ^o a >ig/,/tfr 2nd brighter •'Difcwerk .£ c1 :-i?-de- turc of rhe
formed Ethiopian .• Ana tor my (elte f iaiuftproclaiaae, before Blondie Temnt.
the moll hr -Vge/w and M.;, ti «( v.v t ev:i- other
anH fteaven'y 'e^enti Mr Cohort ^jjlds) yec his is «
A Jertent of high Bhjfb^nie ag^infl the £?<?</ of Pfc4C€9 the
^dtf of Order, who hath o*"ocie Blond r made all Mtfrpidt , to
dwell upon the f^Cv. of i he E , now, ail confounded uid ^e-
•f toyed in their Cati Bdng* *nt» : ubfft^ices^ by mumall flames
01 warre from ' Ji* Overall retptJ:ive Rt>ljtvj and Confci-
ences. m
r - warring aga'nft rhe P'/i^ife of Pf^ce, C.6r/^ Je/k} de-
nying his A*HM?"Kce and Gemming in rjie F/e/& 5 to put an end
tOjZndobdijbthefoadbwes of that ceremoruall and tyficdl Land
of Canaan.
A 2*e»ew^ fighting againft the fweete e«^ oi his
whJch was not to ddlray mens .L/va, for thin* Rs/i^iww, out I«c.
to lave them, by the meeke and peac^ble Invitations and ptr-
fvajions of his peaceable Wi [domes MMMS. <* Prov.
CLq A
2 he bloody Tcnent yet morg bloody.
The Tortrai A ftmnt fowly charging his tFifedome3 Faithfullnes and
^oz;i?3 *n *~° Poorty Providmg fach Magiftrates and CVw// Power*
all the |fbr/</ over , as might effed fo great a dwtrge pretended
to be committed to them*
A Tenent lamentably guilty of his mofl precious bloufl9
flied in the blond ol fo many hundreth thoufandof hispoore
jervants by the crvill f overs of the World 9 pretending to fup-
prefle Blafohemies, HerefieS) Idolatries^ Super ftitiony &c.
A Tenent fighting with the fyiritof Love, Holines^ and Meek*
nes, by kindling fiery Spirit} of falfe sxale and Fme, when yet
fuch ty/r/fo know not ot what Spirit they are.
A Tenent fighting with thofe mighty Angds who ftarid ap
for the peace ot the Saints , againft Fer/?^, Grecia, &^. an(j fo
conftqutn;ly , all other Nation* , u ho fighting fr,r tncjr ^cvc-
rail RtlifionS) andagainft theTrMtfc, leave nQ^oi^e for fuch
as feare and love the Lord on the Earth.
the Portrar ATe«ewf,againft which the blefajfr stvtei under the
cry loud for vtwgednce, thit Te^f« haying cue iheir Tbroat/9
tome out their Hearts, an3 powred forth their Bhud in
all Ages , as the onely Heret/c^fi and Blafohemers in the
World,
A Tenent which no Vnckannes> no AMterie, Ihcefa Sodomk,
or Beaflialitie can equall 5 this rccvifbing and forcing ^ explicitly
or implicitly /the very £&«k* and Con/deweiofall the Nauru
and Inhabitants of the W^rW. m
A 7e«e/a^ that puts out the very eye of all true Fdiffc, which
cannot but be as free and voluntarie as any Virgin in the
World, in refufing or embracing any fpirituall offer or *&-
A 7>»e«t loathforae and ugly C 5n the eyes of the God of
Heaven, and ftrious fonnes of men ) I fay3 loathfome with
thepalpablc'jfj/tfcj of groffe difjjmulation andrb}pocrifie :,Thou-
fands of fettles and whole Nations, compelld by this fenent
of Religion bypocrifie , for feare of
'2 he bloody Tenent yet more bloody. 299
, andtor the keeping and hoping
fur of favour^ libenie, worldly commoditie9 8cc.
A Tetient wofully guiltie of hardning all falfe and deluded The Portral-
Coftfcunces ( of whatfoever Sett, Fattion , Herefie^ o. Idolatrte, cure _of the-
though never fo horrid and blafphemous ) by cruelties and vh- bleudv Tenent.
frttce/pracYicedagainfl them: all falfe Teachers and their Fol-
lower t ( ordinarily ) contra&ing a Bravnie and fleelie bdrdufle
from their Jufferings tor their Conferences.
A Tenent that (huts and bars out the gracious propbefies and
promifes and difcoverks of the moft glorious Sun ot Rigbteoufotf)
Cbrift Jefaj that burnes up the holy Scrip uret , and forbids
them f upon the point ) to be read in Englijb, or that any tryall
orfear-cb) or ( truly ) free difquifition be made by them : when
the inoft able, diligent an 1 contcionable Readers muft pluck
forth thuro ^n eyes, and be forced to reade by the (which
foever frtlominant ) Cleargies
A Tenent that feales ty the fpirituall graves of all men, Jewes
and Gentiles^ and confequently ft inds guiltie of tht damnation
of all men ) iince no Preachers, nor Trumpets of Chdfi himfelfe
may call them out, but fu.ch as the Overall and relpcdive Nil-
thru of the World themfelves allow of.
/
A Tenent that fights againft the common principles of all Civi- The Portra>
litie, and the very civillbeinp, and combinations or men in Nitions, ture of the
Cit<ei9 &c. by commixing ( explicitly or implicitly ) a fpirituall b'wto ftnent.
and cro/// 5wfe together 9 and fo confounding and overthrow-
ing the puritie &ndftrengtb of both.
A Tenent that kindles the devouring flumes of combuftioru.
and warres in moft Afotiow of the JPbrW, and ( if G^ were nut
infinitly gracious) had almoft ruind the Euglifh, French, <he
Scotch and Irifb, and many other Nations, GcrmMe, Potontin,
A Tenem that bowes downe the backj and wy j^i of all clvill
tej and Magiftrates^ Kings and Emperours, under the proud
feete of that HWH and monfttr ofjinne and prii the Pope, and all
* — *:
'I he blo&dy Tevent yet more bloody.
'Pc,p/|ftand proud Cleargi^men^ rendring fuch Laickf and Secu-
lars ( as they call them ) but (lavifh Executioners ( upon the
point) of their moft imperious SynodicaU Decrees and Sen-
iences.
The Portrai-. A Tenent that renders the higruft civitt Magiftratet and tflini-
rure of the" fters vf Juftice ( the F<f fiber; and (?o<k of their Countries ) either
odious or lamentably grievous unto the very beft Subjefts by
either clapping or keeping on, the iron yoakes of crtislleft<?p-
preffion. No yoakf or bondage comparably £b grievoiiij as that
upon t he Soaks ntcke of niens Religien and Cortfciences.
hTenentjZl] befprinckled with^ the blwdie murttiers3 ftobf$
foyfoniugs > f fallings > powder -plots , &c. againft many famous
Kings> Princes, and States, erchtv aftuaily performed or at-
tf mptcd3 in France^ England, Scotland) Lo^C^untrks^ and other
Nations.
all m/and blottdie with thofe moft farbarottf and
- like Majjacref, ot Ib many thou land and ten thoufands
formerly in France, and other parts, and fo lately and fo hor-
ribly in Ir land : ot which, what ever caufes be aligned, this
chiefly will be found the rrue, and while this con-tinues (to
wit, violence againft Confcience ) this bloudie Iffite , fooneror
later, muft break? forth againef except God wonderfully ftop it)
in Ireland and other places too.
The Portrai- A Tenent that flunts the growth and flourifbiig of the moft
tare of the likely and hopefulleft Common- weales and Countries 9 while
ConfcienceSythQ beft, and the^e/?deierv*mg Subjetts areforft to
flie ( by enforced or voluntary Banifbment ) from their native
Countries ; The lamentabJe proofe whereof England hath felt
in the flight of fo many -worthy Engli(h-y inro the- Lw- Coun-
tries and New •England, and from New -England into old againe
and other forraigne parts.
A T'enfHi whofe gro(fe partial irie denies the Principles of
common Juftice, while ^i?» waigh ouc to the Confciences of alt
others, that which they judge n . >t fit nor right to be waighed
out to their ow&e : Since the ^rfecutours Rule is, to take and
perfecute all Cwfriencet, o&tiy> bimjelfe muft not be tou-
ched, r
". : A
The bloody Tenent yet More bloody.
A Tenent that Is but Machevilifme, and makes a Religion,
but aclcake or ft diking horje topilicie and private Ends of "
ami Crowne , and the Priefts Benefice, &c.
corrupts tnd fyoiiei the very Civil! Hone ft ie and
Natural/ Cotifc^nce of a Nation. Since Conference to God violated,
prove? (without Repentance) ever alter, a very Jade, a Drug,
loofe and UttconfciorLikie in all converfe with men.
Laftly, a Tenent in Enghnd moft unfeafonahle, aspowring
0j/e upon thofe F/<wze/ which the high Wifedome of the Pdr/itf-
we»f , f by eaiing the yoafees on Mens Consciences ) had begun
to quench.
In the fad Confideration of all which ( Deare Tectce ) let
Heaven and Etirffc judge of the waffting and co/oMr of this Tenent. ^eac5 •
Forthcef/T^eere heavenly Gueft ) goelodgethee in the breaftt tabernacle,
of the peaceable and humble Witnejfis of Jefw 3 that love the
Trwflb in petfce / Hide thee from the Worlds Tumults and Csw-
luftions, in thebreafts of thy truely «6^/e children, who profeffb
and endeavour to breake the zro/ij and infupportable yoakes up-
on the ^ow/fj and Confciencej of any of the fonnes of Men.
Peace. Me-thinks ( Deare Truth ) if any of the leaft of thefe
deepe changes be found againft thisTenent) you doe not wrong
it when you ftile ir blwdie : But fince, in the wofall proofe of
all Apes pafi, iaice Nimrod ( the Hunter orperfecutour before the
Lord} thcfe and more arc laEftemably evident and undinuble :
it gives fite wonder that fo many and fo excellent eyes of Gods
fervants fhouM not efpie fo fowle awott/? r, efpecially conii-
dering the Hnivrfall oppofttion this Tenent makes againft Godr
G/ory3and iht Gcw/ofaJl mankinde.
Truth. There have been many fowle opinion/ 9 with which
the old Serpent hath infefted and bewitched thefoniu* of men
( touching God, Chrift'.t'^e Sprit, tht Church ,"againft H',linesy
againft Peace, againft civill Obtdi nee , atiaJn^ chflttie ) in fo T(ie g/^^
much, that ev<n Sodomie it felfe hath bftn ) T?n-'nt Tiaintain' d' Tenant of p t-
in print by fomeof the v try pillars o^ thcC^Kn^of Rcme : Bar fccunon com
thisTenenth fo univcrially oppoiire -to God a d man., f » per-
nicious and dv-ftruftive to both (ashat.i^ en oUcUieu}irut
like-
rl he bloody Tenent yet more bloody.
like the Powder p/of, it threatens to blow up all Religion, all
civilitiS) alJ hnmanitie9 yea the very Bewg of the florid , and the
Nations thereof at once.
Peace. He that is the Father of Lies, and a murtherer from the
beginning, he knowes this well, and that this ugly Blacj^more
ncids a ratf^e or vizard.
Zruth. Yea the bloudines and inhumanitie of it is fuch, that
not onely M* Cottons more tender and holy Bread, but evea
The maskes the m oft bloudie Bonners and Gar diners have been forced to arme
themlelves with the faire^ewe/ and glorious pretences^ of the
G/orJ of God> and *ed/e for that Gbry » the ^ °f his *™*h*
the Go#e/ ofCbrift Jefa> love and pjfo to mens ioules, the feace
of the Church^ uniformitie,0rder9 the feace of the Common-weale,
the Wifedomeoftht State 9 the Kwg/, <j)u<>ene/9 and Parliaments
proceedings, the odisufafle ofSeftt^ Here/ies, Blafihemies, N*v /-
tie/. Seducers, and their Infections : the obftinacze of Heretic k^, af-
ter all Afe<i«e/5 VifpHtations, Examinations, Synods , yea and after
Conviftion in the poore Heretickj owneCo«/«e»re ; ^dd to thefe
the flattring found of thofe glofmg TrV/e/. the Godly Migiftrate,
the Chriftiitn Magiftrate, the Nurcing Fathers and Mot6en ot the
Church^ Ckriftian Kings and gueenes. But all other ICwg/ and
Ma&ftrates ( even all the Nations of the #VW over , as Mr Cofto«
pleads ) inuft fufpend and hould their hands 9 and not meddle
iiunatters of Religion, untill they be informed., &c.
Peace. The dreadiull righteous hand of God. the Eternall and
avenging Go</3 is pulling ofFr hefe market and vizard/9 that ffe0M«
^jnrf/j and the World may fee this ^/a«(//e Te»ewfJ Beaittie.
T Truth. But fee ( my heavenly Sifter 9 and true ftranger in this
their meet-*' Sea-like reftles, raging World ) fee here what Fires and Smrto
ings fcldome are come to part us I Well 5 Our meetings in the Heavens (hall
and fhorc in not thus be interrupted, our Rifles thus diftrafted, and our eyes
this world. ancj cheeses thus wef, unwiped : For me, though cen fared, threat-
ncdyferfecutedj. muft prof efff, while Heaven and EW& lafts, that
no one Tewewt that either London, England 9 or the /Tor/J doth
ha;bour5is Co heretical^ blafphemow, /edition, and dangerou* to
the corpora//^ to theJpzrzfM^//, to the pre/enf, to the Eferw^/Good
of all Men, asjs.ihe MowJ/e *fenent( how ever Wd/^'f andw?fo*-
/f J ^ I fay , as is the blondie Tenent of perfection for caufe of
Conference. r
The
The Copie of a Letter of R
oi Providence in Jfyw Bnjtmdjto Major
^ Governour of the Majjachufets^ upon
wcajion of the late perfection agatnft-Nl* Clarke
and Ooddiah Holmes, and others at Button
the chiefeTovpne of the lYUffacbufci$
In New England.
S IR,
ijAving done with our tranfitorie Earthly *Af- * Matters
' fail es ( as touching the En^lifb and the Indiant ) touching thej
which in Companion of heavenly and Eteniill P-fccor the
you will fay are but as dung and drofle, &j, f^f7^^
Let me now be humbly bold to remember t tut Jhlch the°faid
HumanUea."dpietiey which 1 and others have Governourdrd
formerly obferved in you, and in that hopefuU Remembrance write to KW.
to crave your gentle audience withpatknce and mildves, with in-
gemitie^ equanirnitie and candour 9 to him that ever trucly and
deeply loved you and yours, and as in the awfull pretence of
his holy E>e,whofe dreadfull hand hath formed us to the praifc
of his mercy or Jnftice to all£fer»i«e.
Sir3 1 have often feared and faid within my Soule 5 Hive I fo Greir iov«
tlecply loved and refpcfted > Was I alfo fo well beloved? Or was formerly be-
all counterfeit^ and but guildcd or*€ with earthly Refpe&s, cwec.ithefaid
Worldly ends, &c. Why am I filent ? my Letters are not Ba- ?°^r"° ^ p
_ ,y tit L/- ji i !•/•• fin«/wt,ana A,.
ni/&e</ .' may be wellcome, may be feene and heard , and if nei- w. before hb
ther, yet will back againef together with my frayers and cries) Baniflunenr,
into my Bo fame.
Thus while I have fometlmes mufed and refolved ! Objections,
ObftruftinSi and athoufand hindrances (Ifearc fromSathan
as Paul laid J have preft in, held my hand, See.
Sir, It hathpleafed the Father of Spirits at this prefent to *The Scale
fmitemy heart in the very breaking up of yoSr Letter : /This
* Deaf hsHrad tells that laving Hand that feald it, and mine
that opens your Letter , that our JLyes, our H^pJf/j our Tongues^
our
R. W. his Letter to Governour EndicotD
Pcrfecutours
conclude no
Conference in
the whole
World hue
theiK-owne.
our Brainesare flying htnceto the hole or pit of Rottennes :
Why fhould not therefore fuch our Letters, iuch our Speeches,
foch our Aftingsbzy as may become our l&mnwes, our 2>a;r6-
? Sec.
owiziee^andfcMOT^/e, how jtoie ~r.d ferious 9 how
ftitbjuH i«id z>ealoitf9 and yet how terida and /wing Should the
<%r/f * and Speeches be of dying and departing Men >
Sir, While iomething of this Nature I mule over your
Deaths head ,1 meete (in the Entrance of your Letui ) with this
*c paffage \JPtre I of free in myfyifit a* formerly 1 have been to write
C5 mtoyohy you fhould have received another ma-mer bfSalu'tti n then
*' now with a good Con fcience I can HxprefTe ; However GoJ irioweth
<c n>bo are his ? and what he if plea fed to hid? from fin f kit man in thif
cc Ufa faff in that great Day bemamj-fcdts All.'}
Sir 3 At the reading of this Line, ( 1 cannot but hope I have
your leave to tell you ) The fpeech of th<?t wifeWoimnof
Tekoah unto David came freih unco iriy Thoughts : Spikes not
the King-Ms Thing asone that isGuiltie? For will my honou-
red and beloved friend not fcr>,owme for feare of being dif-
owncd by hi? Confiience .? Sha'l the Goodnes and Integritie of his
Confcience to God caufe him to forget me> Do'h he quiet his
xninde with this ; [God knowcth who arc his > God hides from
fmfuli man, God will reveale before All ? ] Oh how comes it
then that I have heard To often, and heard fo lately^ and heard
fo much, that he that fpeakes To tenderly for his owne, hath
yecio little refpeft, mercie or pitte to the like confclenckus
pefvvafions of other Men? Arc all the Thou fands of million*
of millions of Confciences^ at home and ^broad3 futll onely fora
pri/0«3 for a whi?y for a jfa^e, for a Gdtvvtt ? Are 4io Conferences
to breath the ^/rev&ut luc'a as fuk and fample his > M <y nut
tht moft High be plea fed to hide from fci? as well as fj-om
eyes (K his fellow- Servants , fellow»m^y«^e5 fello ./
And it God hide from his. from anv, who CAR dilcover ? Who
can (hut whenJb': will open > ana vho caa open,when he th in
hath the key ot Ptfiww will (hut > A .\\ this and more ( honoured
Sir ) your word* will warrant n:t «:ofay^ without any juft
offence or f^ratiiirjg.
O-'y. cl. But what makts this 1.0 Hereticbes , nlafohejnerj, Se-
, to them, that fin againft their Coufcitnce C as Mr Co«««
faychj
at to the perfection at Bofton. 305
fayth after Convitfien? What makes this to ftobbers
and Princes, to blowers up of Parliaments out ofConfcience ?
Firft, I anfwer, He was a tyrant that put an Innocent Man
into a Bearej-skin 9 and fo caufed him as a wild Beaft to be
baited to Death.
Secondly, I fay, this is the common cry of Hunters or. per/e- A\\ pcf feca.
cUtours[Heretickj9Heretickj, Blafphemers, &c.] and why, but tours render
for eroding the perfecutours Consciences, ( it may be but their the mod jn-
fuperftitions,&c. ) whether Tur^/fr, Popifh, Proteftant, 8cc. "°?enc moft
This is the Outcry of the Pope and Prelates, and of the Scotch c
Presbyterians , who would fire all the world , to be avenged
on the Sectarian Heretickgs, the blafphemous Heretickgs, the fe-
ducing HeretickfS, &c. had it not pleafed the God of Heaven
who bounds the infolent Rage of the furious Ocean, to raife
up a fecond Cromwell ( like a mighty and mercifull Wall or Cromwell the
fcolndi ' aRe-
wvniJtoftay the Furieof the Oftreflour, whether Englifb, /colni ' aR
rri/&, Popi/&9 Presbyterian, Independent, &c. oiweflid
Laftly 3 1 have faid much and lately, and given particular
Anfwers to all fuch pleas, IH my Second Reply or Anfwer to This Rejoyn-
M^ Cottons warning of the BloudieTenentin the Lambes bloud, der was fenc
which it may be is not yet come to your fight and Hand. ^on £fac<?
'Tis true, I have to fay elfewhere about the Caufes of my and hoped'to
Banifhment : As to the calling of Naturaliyien to the exerctfe have been
ofthofeholy Ordinances of Prayer s, Oatbes, &c. Astothefre- publifhed.
quenting of Parifh Churches , under the pretence of hearing
Jome Minifters : As to the matter of the Patent, and King James
hisChriftianitiezndTitleto thefe parts, and beftowing it on
his Subjects by vertue of his being a Chriftian Kingy &c.
At prefent,let it not be oiFenfive in your eyes,that 1 lingle out
another, a fourth point, a caufe of my Banijbment alia, where-
in I greatly feare one or two fad evills , which have befallen
your Soule and Confcience.
The point is that of the Civitt Magi fir ales dealing in matters
of Conscience and Religion, as alfoof perfecutingand hunting
any for any matter meerly Sfirituall and Religiour.
The two Evills intimated are thefe 5 Firft, I fearc you can-
not after fo much Light, and fo much profeflion to the con-
trary ( not onely to my felfe, and fooften JTf private, butj
before fo many Witnefles 5 I fay , I feare you cannot fay and
R r aft
3c6 R.. W.fe Letter to the Govemouroftke Maffachufets m N.£.
aft fo much, againft fo many feverall Cotifciences , former and
later, but with great Cheeky great Ihreatningsfetzzt Blowes and
Throwes of inward Conscience.
Abufc of light Secondly, If you (hall thankeG0<f, that it is not fo with
moftdange- you, but that you doe what Confcience bids you in Gods pre-
ftnce , upon Gods warrant, I muft then be humbly faithfull to
tell you, that I feare your underprizing of holy Light, hath
put out the Candle, and theEje of Confcience in thefe particu-
lars , and that Dtlufiont, ftrong &eluftonst and that from- God
( by Sathans fubtletie ) hath feafd upon your very Soules be-
licfe,becaufeyoupriz'd not lov'd not the indangered perfe-
cuted Son of God in his defpifed Truths and Servants.
Sir, With Man (as the Lord Jefu* faid of the Rich man} I
know it is impoflible for the f other wife piercing ) eye of your
understanding to fee into thefe things, for it is difcolonred^ as in
fome Difeafes and Glaffet 5 It is impoffible for your Will to be
willing to fee > for that's in a thoufand chaines refolved ( as
once you fpake heroically and heavenly in a better way) to fpend
your deareft Heart blond in your way, &c. Yet with God all
things are poffible , and they that laughed the Lord Jefus to
fcorne when he faid, the T>amfe!I is not dead batjleefeih , were
afterwards confounded, when they faw her railed by his hea-
venly voice.
His holy pleafure I know not, nor doe I know which way
the Glory of his great Name will more appeare, either in final-
ly fuffering To great a fall and ruine of fo ftrong a f illar , that
Flefh may not Gloiy^ but that hhftrength and Glory onely may
be feene in Weatyefe. Or elfe in your holy Rifing and Reviving
from the Be^pf fo much fpirituall filthines,and frora fobloudie
a minde^nd ty , and hand, againft all withftanders or Difturbers
in it. That fo the (hart Remainder of your Candle may hould
out to the World, the Riches of his Mercy, at whofe words the
holyeftofhis Servants ought to tremble, and to work out
their Salvation with feare and trembling : I fay (I deiire to fay
it, tremblingly and mournfully ) 1 know not which way he
will pleafe to raife his Glory) onely I know my Pw/e, my Co#-
ft ience, my LoEE, all which inforce me to knock, to call to cry
at the Gate ^Heaven^ and at To^rj* and to prefent you with
this iovingj though lowd and faithtull noyfe and found of a
few
to the perfection at Bofton. 307
few Grounds of deeper Examination of both our Souks and
Consciences uprightly and impartially at the holy and dread-
full Tribunall of Him that is appointecl the Judge of all the Li-
ving and the Dead.
Be pleated then (honoured Sir ) to remember that that
thing which we call Conference is of fuch a Nature ( efpecially
in Englifb-men ) as once a Pope of Rome at the tufiering of an
EngUfo-manin Rome , himfelfe obfemd) that although it be
groundles,felfe, and deluded, yet is it not by any Arguments
or 'torments eafily removed.
I fpeake not of the ftreame of the multitude of all Nations, The pmver of
which have tt&ic-ebbingt and flowing* in Religion, (as the longeft Confcience
Sword} and flrongeft Arme of Fle(b carries it ) But I fpeake of though Erro-
Gonfcience9 afcrfwifion fixed in the mihde and heart of a man, neous-
which inforccth him to judge ( as Paul laid of himfelfe a per/e-
CAtoKr ) and to doc fo and fo, with refpecl: to God, his worfhip,
&c.
This Conference is found in all mankinde, more or lefie, in
Jewet9 Turkes, Papifts, Froteftants, Pag<Ms9 &c. And to this pur-
pofe let me freely without offence remember you ( as I did Mr
Claris newly come up from his fufferings amongft you ) \ fay«5
remember you of the fame Story I did him5twas that oflFH/Lim
Hartly in Queene Elizabeth her dayes 9 who receiving the Sen-
tence of hanging9 drawing, &c. fpake confidently fas afterward
he fuffered ) what tell you me of hanging.^. If I had ten thou-
fand millions o£lives3 1 would fpend them all for the Failb- of
Rome, &c.
Sir., I am far from glancing the leaft Countenance on the
Conjcienceso{Papifts}yez or on Come Scotch and Englifo Prof-e-
ftant s too, who turne up a\\Rootes9 and lay all lev?l/ and if\
bloudj for exaltation of their owne way and Confcience. All
that I obferve is, that Botoe/ and Confidence., Ztale and Refolu-
tion, as it is commendable in a kinde when it lerioudy refpeSs
a Dietiejo al(b, the greateft Confidence hath fometimes rteed of
the greateft Search and Examination.
I confede, that for Confidence no Romifo Frieft hath ever 'We- troe & falfc
ceeded the holy Martyrs or Witnejfes of Je//«fWitnes ( amongft Wicneffes
fomanyj that holy English Woman, who cryed out, that -if C
every feaire of her head were a///e or man, they fhoulJ bcirne
R r 2 for
gc8 R. W.A/V Letter to the Governor of the Maflachufets in N.£.
for the. Name of the Lord Jefm : But Sir3 your Principles and
Confciwcebinde you, not to refpeft Romifb or Englifb, Saints
or Sinners : William Heartly , and that Woman, with all their
fe/3 you are bound by your Confdence to punifli ( and it may
bejtohangorburne, if they tranfgrefle againft your Confci-
ence, and that bec^ufe ( according to Mr Cottons monftrous D/-
ftinfiion ( as fome of his chiefe Brethren to my knowledge have
called it J not becaufe they finne in matters of Conscience,
( which he denies the Magiftrate to dcale in / but becaufe they
iinne againft their Confcience.
Secondly, It is fo notoriously knowne, that the Gonfcien-
ces of the moft holy men, zealous for God & his Chrift.to Death
and Admiration, yea even in our owne Countrey, and in Q^een
Maries dayes especially, have been fo grofsly miflead by mi-
ftaken Confciencet in matters concerning the "worship ofGod3 the
commingoutofthe^midbrz/faiw Bahe!/, and the Rebuilding of
the fpirituall Jerufakmy that I need but hint who were they
Prayers fe^the tnat Penc* ^e ^rnmon prayer ( in its Time, as glorious an Idoli9
Compofers of and as much adored by Godly perfons, as any Invention now ex-
it4 tant ) I fay, who they were that lived and dyed ( five in the
flames) zealous for their Bijhofrickf) yea and fome too too zea-
lous for their Popifti Ceremonies, againft the doubting (?onfcien*
ces of their Brethren : At which and more , we that now have
rifen in our Path ri (lead, wonder and admire how fuch pier-
cing eyes could be deceived^ fuch Watchmen blinded and delu-
ded. But
Thirdly 3 We (hall not fo much wonder when we lift up
What's facet our trembling eyes to Heaven,znd remember our felves ( poore
with man, duft ) that our Thoughts are not as the Thoughts of our Makgr,
ft'nks (often) that, that which in the eyes of man ( as the Lord Jefa tells us,
m Gods no- Luc ^ j js of high and fwect efteeme, it ftincks and is abo-
mination with God: Hence fuch Wdrfbift , fuch Churches, fuch
glorious frofejjtons & Brattices may be, as may ravifh them felves
and the behoulders , when with the piercing eyet of the raoft
High, they may looke counterfeit and ugly , and be found but
f Spiritually ) Whores, and Abominations.
Fourthly, Wife men ufe to inquire, what Motivet9 what
Qccafeons, what Snares , what Temptations were there, which
mooved^ which drew, which allured^ &c. This is the dpologie
which
as to the perficntJon at Bofton. 309
which the five Jpokgifts ( Mr Goodwin., Mr Nye 9 &c. ) made to
the Parliament, to wit. That they were not tempted with the
moulding of New Common- wealths, after which they might be
mooved to frame their Religion, &c.
Surely Sir, the Baits, the Temptation^ the Snares laid to catch Satluns poli-
you, were not fcWj nor common^ nor laid to every foote, Saul CIe Jn propo-
pretended zeale to the Name of Go^and love to I/me/ in perfe- ^"J^f^
cuting the poore Gibeonites to death , but Honour me before wife ar^d ex°
the people., was the maine Engine that turned the Wheelej of all cellentSain;s:
his Aftions and Few/few. What fet Jeroboams braines to confult
and plot the Invention of a new Religion, WorfblpjPriefls.> &c. but
Honour^ & the feare of the lofle of his gained too«r ? What mo-
ved jPe^M to be falfe and halting with God after fo much glori-
ous zeale in Reformation ? Yea I had almoft faid, what mooved
David to ftob 'Uriah (the fire ofGed) with his pen, but the feare ;
of difhonour in the Difcovery of his iin5though doubtles there
was fome mixtures of the feare ot his Gods difplcafure and dis-
honour alfo> ,
Sir, it is no fmall ofFer3 the choice and applanfe and Rule over
fo many-TdWze;, fo many holy Jo many rpije^'m fuch a holy way
as you believe you are in : To fay nothing offtrong drinks and
vrinet, the fat and foeet of this and other Land/ : Thefe and o-
t hers are (hares which without abundant ftrength from God
will catch and hould the ftrongeft fcete : Sir 3 1 have knowne
youftrong35n repelling ftrong Temptations 3 but I cannot but
feare and lament^ that fome of theie and others have been too
ftrong and potent with you.
Fifthly, We not onely ufe to fay proverbially, but the Spi-
rit of God exprefsly tells us , that there is a minde-bcwitching, a Spirituall ^
^e^i>c6/«(?('ftheveryCo«yc7ewceJand^>/afJofmen. That as in Witchcraft.
Witchcraft^ &ftronger and fupernaturall power I ayes hould upon
the powers of Nature* with a fuppreffing or elevating of thofe
powers beneath or above themfelvts : So is it wirh the very
Spirit s and Conferences of the moft Intelligent and Confcieniious>
when the Father of Spirits is pkafed in his righteous difpiea-
fure and jealoufie, fo to fuffer it to be with ours.
Sir, I from my Soule honour and love the perfons'of fuchj
whom L. youaand themielves may fee have been InftrumentaUin
your bewitchin Why (hould it be thought inconfiftenc with
the
3io R. W. his Letter to the Governour of the Majjachufets in KT.E.
the holy wifdome of God to permit wife and holy and learned
perfons to wander them (elves and miflead others ; when the ho-
ly Scripture and Experience tells us of the dangerous Councelt/
and wayes of as wife and karnedand holy as now breath in either
Old or ATeB> Evglifb aire >
Sir-,1 had thought to have named one or two,who may juft-
Jybefufpe&ed (though otherwife worthily beloved ) buc I
have chofe rather to prefent an hint,for thats enough to fo w-
tet/igent a Breaft, if but willing to make an Impartial 1 Review
and Examination of Paffages between the moft High and your
in m oft Soule in fecret.
Therefore fixthly3for a fixt ground of fufpe&ing your Souk
and Spirit and Conference in this particular of ferfecution^ which
I now inftance in, may you pleafe, Sir^ without offence to re-
Myfticall member, that as it is in fuch as have exceeded in Ifine, their
Dmnkennefie fpeech will bewray them : So it is in Spirituall Cups and /«-
and the drun- toxicatiotif.
ken Language The Maker and Searcher of our hearts knowes with what
of ic< Bitternes I write, as with Bitternes of Soule I have heard fuch
Language as this to proceed from your felfe and others ., who
The language formerly have fled from (with crying out againft ) perfecu-
tours! * tours! [you will fay, this is yourConfcience : You will fay,
you&reperfecHted, and you zreperfecutedfor your Confidence :
No3 you are-Convetitiders, Heretic^ Blafyhemers, Seducers : You
deferve to be hanged^ rather then one fljall be wanting to hang
him I will hang him my felfe : I am refolved not to leave an
Heretic}^ in the Countrey 5 I had rather fo many Whores and
VVhoremongers and Thieves came amongft us: jOh Sir, you
cannot forgtt what Language and Dialeft this i* , whether not
the fame unfavourie, and ungodly 5 blafphemous and blwdiey
which the Gardiner* and Bonnersboth former and later u fed to
all that bowed not to the State goulden Image of what Confci-
ence foever they were. And indetd > Sir, if the rnoft High be
pleafed to awaken you to render unto his holy Majeftie his due
praifes, in your truely broken- hearted Confefjions and Su^li-
cations^ youwjlll then proclaimc to all the Worldy that what
profeffion foever you made of the Lambe , yet thefe Expre/fions
ft could not proceed but from the Dragons mouth.
Oh remember, and the moft holy Lord bring it to your Re-
menr
as to the perfection at Bofton. 2lr
membrance, that you have now a great prirc in your hand, to A price and a
bring great Glory to his holy Name, great Rejoycing to To gra- Hcarc ble^
cious ^Redeemer (in whom you profcffe is all your Healing ComPanions.
' and Satiation) great Rejoycing to the holy Spirit of all true
Confolation, whom yet fo long you have grieved, and faddcd,
great Rejoycing to thofe bkifcd Spirits ( attending upon the
Lambe, and all his , and terrible to his ptrfecutourt ) great Re-
joycing and Inflruttion to all that love, the true.Lon/ Jefa ( not-
withftanding their wandrings among fo many hlfeChrifts)
mourning and lamenting after him in all parts of the World
where his Name is founded : Your Tafants are great, your Fall
hath been fo: Your Eminencie is great, theG/orj/ of the moft
High in Mercy or Juftice toward you will be great alfo.
Oh remember it is a dangerous Combat for the Potfiwds of Th . ., T
the Earth to fight with their dreadful 1 Potter: Ic isadifmali fedangeTouf
Battle for poore naked feete to kick againft the Fr/V^/; I-c is a pach which
dreadfully ce from the King of Kings ^ and Lord of Lords, Endi- a11 psrfecu-
cot, Endicot, why hunteflthou me ? why imprifineft thou me ? tours°rHua-
why fineft, why fo bloudiiy whippeft^ why wouldeft thou ( di d c< rs W4lke in'
not Ihouldthy blwdie hands) hang and barnems? Yea Sir, 1
he-fetch you remember that it is a dangerous thing to put this
to the may be, to the venture or hazzard] to the poffibilitie ; Is it
poifible ( may you well fay ) ihatfince I hum, I hunt not the
life of my Saviour 9 'aflfl the bloud of the Lambe of God: I have
fought againft many feverall forts ol Conferences , is it beyond
all poffibilitie and hazard, that I have not fought againiTG^,
that I have not perfecuted Je(w in fomc of them >
Sir, I muft be humbly bold to fay, that 'tis impoiTible for
any Man or Men to maintaine their Chrift by the Sword,- and
to worfhip a true Chrift I to fight againft all Conferences oppo-
fite to theirs, and not to fight againft God in fome of them,
and to hunt after the precious life of the true Lord Jefa Chrift.
Oh remember whether your Principles and Conferences muft in T^ j ft..^
time and opportunitie force you. ' Fis but worldly policie and fpark/of pe?'
Compliance with Men and Times ( Gods mercy over-ruling) fecucion rends
that houlds your hands from murlhering of thoufands and ten to blocd , and
thoufands, were your Power and Command a«^teat as once the wi** proceed,
hloudie Roman Emperenrs was. J
The truth isf and your ftjjfc gn4 Others have ^ it) by your |c.
312 R. W. hif Letter to the Governor of the Mtjjachufets m N.E.
Principles fuch whom you count Heretic^^BlaJpherners Reducer /,
ought to be put to Death ; You cannot be faithfull to your
Principles and Confciences, if you fatisfie them with but imfri-
foning, fining, whiffing and banifhing the Hereticfa&nd by faying
that banifhing is a kinde of Death, as fome chiefe with you
( in my cafe formerly ) have faid it.
Sir, 'Tis like you knew or have heard of the man that faid
he would never Cenforme publikely, although he did fubfcribe
in private for his Libertie fake of Preaching : That, although
he did conforme in fome things, yet in all he never would :
That, although he .did himfelfe yeeld, yet he would not
moleft and inforce others : That although he yeelded , that
others did moleft them , yet himfelfe would never perfe-
e, and yet did all.
But oh poore duft and A(heg, like ftones once roling downe
Alpes, like the Indian Ganoes or Englifb Boats loofcanda-
drift, where flop we untill infinite mercy flop us , efpecially
when a falle fire ofzeale and Gonfcience drives us , ( though a-
gainft the moft holy and eternall hirnftlte > )
Oh remember the black Catalogues it hath pleafed the moft
jealous and righteous God to make of his fierie Judgements and
moftdreadfullftoakcs on Eminent and remarkeable perfecu-
tours even in this life. It hath been his way and courfe in all
Countries, in Germnnie^ Trance and ^ndand , ( efpecially)
what ever their pretences have been againft Heretickj, Rebel/s,
SckifrnatickS) Bla$kemert9 Seducer/, 8cc. How hath he left them
to be their ownc Accufers9 Judges, Executioners , fome by hang-
wg,fome by ftobbing^Come by drowning and poyfoning them (elves,
fome by rnnning mad, and fome by drinking in the very fame
Cwp which they had filld to others >
Some may fay, Such perjecutours hunted God and Chrift, but
I, but we, &c. I anfwer, the Lord Jefm Chrift foretold how
wonderfully the wifeft of the World5(nould be miftaken in the
things oiChrift, and a true vifible Chrift Jefa ! When did we
fee thce nakgd, hungry, thirftie,ftckg,inj>rifon, &. How eafie, how
common, how dreadfull thefe miftabes?
Oh remembw^once againe fas I began ) and I humbly defire
Death is a to remember with you^that every gray haire now on both our
heads, is a Boanvrge/, a fonne of Thunder , and a warning piece
Gods moft
dreadful 1
Judgements
againft perfe
cutours.
to
as to the ferfecntion at Rofton.
to prepare us, for the waighing of our laft Anchors, and to be
gone from hence, as if we had never been.
*Twas mercy mfinite3that ftopt provoked Juftice from blow- Gray hayres
ing out our Candles in our yout bs3 but now the feeding Subftance are Gods
of the Candle's gone, and 'tis imppffible ( without repentance,) A1*runis,
to recall our Aftiom! nay, with repentance , to recall our
minutes paft u».
Sir,I know I have much prefumed upon your many waigh-
ty affaires and thoughts , I end "tf ith an humble cry to the Fa-
tber of mercies, that you may take Vavidt CounfeU , and filendy
commune with your owne heart upon your Bed 8 refleft upon
your owne fyirti9 and believe Him that faid it to his over-
zealous Di/c/p/e/9 You know not what foirit you arc of:
That 3 no fleepe may feize upon your eyes, nor (lumber upon
your eye-lid/ 9 untill your ferious thoughts have ferioufly ,
cdmdy 9 and unchangeably ( through helpe from Chrift J*JM )
fixed
Firfl, On a Moderation toward the Spirits and Gonfciences
of all raankinde 3 meerly differing from or oppofing yours
with oncly Religious and Spirituall oppojition.
Secondly 3 A deepc and cordiall Refolution ( in thefe
wonderful! fearching, difputing, and diflenting times ) to
fearch , to liilen, to pray, to faft 3 and more fearefully, more
tremblingly to enquire what the holy pleafure, and the ho-
ly myfteries of the moft Holy are 5 In whom I numbly defire
to be
To»r foore fellow- Servant , mfainedly ?
refpettive and faithfully
R. Williams.
Appendix to the Cleargie
The feanaeles
CoatofChrift
Jefus torne
jo to foure pie-
ces, and the
three Nacions
torne into
Thoufands.
The Battells
of the Clear*.
To the £leargie of ths foure gr^at
Vartics ( profeffing the Name of €hrift Je
and Ireland, viz. The P0-
Presbyterictn9*n&Indefendent.
WORTHY SIR $5
Have pleaded the Caufe of your feve-
rall and rtfpeftive Consciences ( againft the
bloudie Do&rine ofPerfecution)in my former
Labours, and in this my prefent Rejoynderto
M* Cotton •:
_ ___ And yet I muft pray leave without offence to
fay9 1 have impartially opposed and charg'd your Conference t
alfo 5 fo farre as Guiltie of that bloudie Do&rine of perfecuting
each other for your Confciences.
You /owre have tome the feameles Coateof the Son of God
into foure pieces, and ( to fay nothing of former Times
and feariags ) you fare have torne the three Nations into
thoulands ofpio-e/and Diftraftions.
The two former of youj the Fopi/^ and ( Prof e/farcf ) Prelati-
cal/i are Brethren : So are the latter,, the Presbyterian and Inde-
pendent: But3oh,how.R<m*e/^&:c> What Concord, what Love,
vth&tpitie hath ever yet appear'd amongft you, when the fro-
videnceofthc moft High and onely ^//ehath granted you your
Patten* f of mutuall and fucceffiye Dominion zndprecedencie?
Juft like two men , whom I have knowne breake out to
Blowes and fFra^jng, fo have the Proteftant Bifhops fought and
wraftled with the' Popi/&, and the fopifb with the Proteftant ! The
with.the Independent, ^nd the fiutefevdent with the
of (Old and New) England, Scotland, and Ireland. 315
Prelbyterian / And our Chronicles and Experiences have told this
ftat/<w,and the World> how he whofe Turne it is to be brought
under, hath ever felt an heavie wrathfull hand of an unbrotberly
and unctuiftianperfecttfoHr :
Meane whik» what outcries for a ifrpor J3 a Swwrf at any price, All Coure
on any Te&rmef9 wherewith to take finall Revenges, on fuch jheMagiftrate
their Bhfthemottf and Heretical Adverfaries and Corrivalls > *d>
H:nce is it,that the Magiftrate hath been fo courted, his per-
fon adored and Deified , and Ibz; Religion magnified and E*a/- fe
Amongft the Peop/e, fbme have thought and faid. How hath
the finning of the Magiftrates Money and Sword, out-fhin'd the his Money.
Nobilitie of his per /on, or the Chriftianitie of his Confdence ? For
when theper/otf changes and Religion too , how groflely noto-
rious have been the C/e^rgzeJ Changes alfo? Forlnftance^how For which,
have they Ternified, tack't and turn'd about ( as the wind hath any perfon
blowne) from Poperie to Proteftanifme, from Proteftanifme to and Religion
Poperie, and from Poper ze to Proteftmifme againe, and this with- ^e Turne
in the Compaffe of about adozenyeares \ as the Purje and
Sword-Bearers were changed a what ever the perfons of thofe
Princes (male or female, Men or Children, or their Confdence ty
Popifb or Proteftant) were,
Yea5how juftly in the late Jtfffgj book ( if his ) are the Clear- The Iare K-
^fe of England charged with horrible breach of Vows and OJtJbj ^f',"8g^
of canonicall obedience to their Father f the B/^ep^againft whom
(in theTwrwe ot the J//we/ and the Sword- Bearers ) they turned
to the Scotch Presbyters^thnc fathers dreadful Enemies and per-
fecMours?
N 3W as to the perfecting each of other 3 I confe(Ie the ?Fo//e
( the per/eCMfowr, J devoures the Gotie> the Swine ^ yea the very The raf? in
Fox, and other Creatures, as well as the inoffeniive SheePs and PIea^irl1
Ldw^e /Yet r as the Lord Jefa made ufe of that excellent F*-
We or Similitude of a Wolfe getting on a Sfeeep<?/-skin, fo )
.may I not unfeafonably make ufe of that of the Wolfe md the
poore Larnbt coming downe to drinke, upon the fame Brooke
and Streame together : The Wolfe cruel! and ftrong drinks
above and aloft: TheLambe innocent and w^t^e^ drinks upon
the Streame below : The Wolfe qtuUions and quarrells the
Lambe lor corrupting and defiling the Waters: The Ltmbe
S f 2 fnot
316
An Affcndix to the deargie
(not daring to plead how eaiily the Wolfe drirfking higher
might transfer Dejfrewewdowrieward, but ) pleads Improbabi-
litie and Impoffibilitie^ that the waters defcending could convey
defilement upwards : This is iheControver/ie9 This the plea •
But who tell judge ? Be the Lambe ntver fo innocent > his pica
never fo juftj his Adversary the Wolfe will be his 7«</ge3and be-
ing fo croell and fo ftrong foone teares the Lambe in pieces.
Thus thecrutii Reafl arm'd with the power of the Kinvs
( Revel. 1 7 J Fits Judge in his o wne Quarrels againft the Lambe
about the drinking at the Waters. And thus ( fkyth Mr Cotton )?
the Judgement ought to pafle upon the Heretick^ not for mat-
ter ofGonfeiences but for tinning againft his Gonfciente.
Objett. Me-thinks 1 heare , toe great charge againft the
Iw^pe^w^partietobethe great pleaders for LifartreofCw-
fcience, &c.
Anfc. Oh the horrible Decetyt of the hearts of thefonsof
Men I And, what Excellent PJb^c^ean we prefcribe to others
till our Soulc ( as Job faid ) come to be fn their foules cafts >
What need have we to be more vile ( with Job ) before God
towalkein holy fence of {eltVlnfufficiencie, to cry for the
blefled Leadings of the holy Spirit of God, to guide and leade
our Heads and Heartj uprightly?
For ( to draw the Curtaine, and l<*t in the Light alittle ) doe
not all perfeciitours themfelves zealoully plead for Freedoms, for
Libertis.forMerde to M ^ ris Cbvfciemes , when themfelves are
in rhe Grate/, and Pits, nnd under Hatches r
Doth not Gefner tell u« of a Gentleman in Germanie., who
fitting h?s Pitftil for Wilde Beafts, found in the morning a Wo-
Uton^Wdje^ and 3 Foxm three fcverall Comers 3 as "hi 1 of
Feare3and as quiet,, aud asdefirous of Libertie one as well as
another?
Thus bloudie Gardiner and Bonner ( prifoners 3 during King
E^»tfr</i daytf ) yea and that bloudie Q:e-ne Mary her felfe
all plead the Frtedome of their Conferences What moft humble
Supplications^and indeed unanswerable Arguments for Liber-
fa ofCcttfcience h^ve the Pap'ftf (v.-hen in R- ftraint )pr<;fented
( ancj efpec»llyjn King 7^er hi? ii<ne ? Yea what cxcelknc
The wonder-
Which all
pcriircucours
•ihcmfelves(in
tluir cornes )
flead for.
K*
his Chaplains
forced tofub--
bertie of Con-
fcience.
are-ntwwoven in many
Kings -Bfeoku ("if his ) ? Yea and on«- of hi«
nd Nw) England,, Scotland., and Ireland.
317
o cald') Doftor Jtr. Taylour, what an Everlafting
anunx mall Teftimony did he publilh to this Truth^n that his
excellent Difcourie, of the Libertie ofProphefyingfYez the (for-
mally) N on- conforming Presbyterian and Independent, Scotch
and EnglifaOld *nd ATew>,what moft humble and pious Addref-
fes hrt-vtf they made before the whole World^to Fn«cej«tnd Par-
liameits, for juft mercy (in true Petitions of Right ) to th ir
Csnj'dencts? But, let this preiem Difcourfe, and Mr Cotton -About T
Fig-leavc Evafions and Vifiintfions : Let the practices ( of tht tf year^ Perfe-
Mtffitckufa* ) inZVew England, in twenty yeares persecution:
and this laft of M^ C/arl?f , OWfcfe ^o/wej, and others be Exa-
mined : Yea let the Independent Miniftert late Propofalls be
ivaigfaed, with thi.' double waighc ot Gods Sanftuary, audit
will appeare what Mercy the poore Soules of all Men s and
Jejtts Chrifl in any of them, may expeft from the very Indepen-
dtms Clear gi e themfelves.
Objefi* But doth not ttuir Propofalls provide a Libertie to Cudi
as fcare God , viz. that they may freely preach without an Or-
dination ! and that fuch as are not free to the publike Ajemblies
may have Libertie to meete in private.
Anf&. It may fo pleafe the Father of Lights to (hew them
that their Line/ and Mo&l!s9 and Ntrr-Englands Copie alfo ( af- T}ie
hich they write and peniilfjj are but more and more re- fon of "the/
&Kd Image/, v/hereby to worfhip the Invifible God : and that #wand 0/rf
/ Hi) 1 ( as before ) the Wolfe ( the perfection ) mull judge of the Eng'ifh (nde-
Lmibes drinking I , pendent ck^
For ir»ftun-ce 5 New England* Lzwes (lately publiflied in Mr &tu
Clarlj Nitrrativ?)tell u? bow free it fhall be for people to gather
them -elves into Cfcwc6-eftate ? fcow free to choofe their owne
Minifters ? how free to enjoy all the Ordinances atChrift Jefus, &c>
But yet,provided, fo- and fo ( upon the point ) that the Civill
State muft judge ot the Spirituall+to vtit,lFhether pcrfons be fit
forCfcurcb-tftate, Whether the Gathering be right, Whether the
peoples choice be right., Vottrines ri$>t9 and-ivh.it is this in truth,
but to fweart chat biafjphemous Oathcf Supremacie againe 5 to
thr Kings and guteneszftd Magrftratcj of this and other Nations
in fteadof the Pcpe.Scc?
Jiuo rhtfe Prijotif and Ca%es9 doe thbfe Cutherwife Worthy
and excellent Men, the ) Independents, pu-. an jhe Children of •
318
An Appendix to the Cleargie
Abriefetouch
upon the i?
Propofalls of
the (fo calld)
The indepen-
dents implicit-
lyand filently
challenge the
Godyand all the Children of Men in the whole World,and then
bid tbemflie and walke atLzfer/ie(to wit, within the Conjured
Circle ) To far as they pleafe.
To particularize briefely : When they have in their fix feve-
ral1 c*™*its ej^aed ( according to their Propofalls ) it may be
hundreths^it may bethoufands(ifimpartiali)of EpijcopalUnd
fresbyterian Miniftersy and that without 8c againft their Peoples
confetti, to the prefent Diftreffing of thoufands , and inraging
(thr°ug& fuch Soul-oppreffiotu^the whole N<Wo«/Then,fay they,
it fhalbe free for all that be able3&c.to be Preachers ^though not
ordainec* 3 &c- But,provided, that two Mmifters hands fat leaft,
which upon the point., is inftead of an Ordination ) be to their
^^robatisn^c.Upon this /oc^any (hall be free to preach Cbrift
fefa, upon this foint of the Gompaffe (as I may in humble reve-
rence3 and with lorrow fPeake " ) the %** of ^ fo*11 be frec
to ^re<iffe and cperate in the Soules of Men ' By this Plummet and
Lme^ K-w/e and Square^nd (Teeming) Gonlden KeeJeandMeete-
B?d^ the Santtmry muft be built and mcafured, Sec.
But further, if any (hall be of tender Confcimcet, and that
the common fize will not ferve their foote, if they fhali thinke
the Independents Foundations todwea^ or it may betooftrong
for their weake Belie fe 9 if they cannot bow downs to their
Gouldcn Image 3 though of the fineft and lateft Edition and
Fajbion : Why God forbid they fhould be forc'd to Church
as others 3 they (hall enjoy their Libertie9 and meeteapart in
Private : But3 provided, they acquaint the Civil 1 Magiftrate,
tnat ^as ^c may ^a^ °ut( who knows how foon>Jand too too
often hath fain out 9 the poore Sheept and Deere oS Cbrift muft
take Licence of and£efftty themfelyes unto theprf»?ej and jawes
of their Ly on -like per fecut ours.
Heare Oh Heaven^ give Eare O Earth I What is this but like
tne Treacherous Dutchmen* who Capitulate of League* of Peace
*nd^OT^ with their Neighbour EngHjb, and in \hemidft of
^**c Complements ( fomc iay,ou t of malicious TPraf fc, others fay
twas out of drunken Intoxication/ at the bed ) thunder out
Brotd-ftdej of Fire and Smoake of perfection ?
Objetf. Somepoffibiy may fay, Your juft fuffring from the
Independents in $£w> England makes you fpeakc Revenges againft
them in Old,
Anfw.
The Danger
bertiwto Ci-
vill powers.
The Dutch
, on their
Friends, com-
pared.
of( Ota and JNrenO England., Scotland., and Ireland, 319
Aafip. What I have fuffred in my Eftate, Body, Name, Spirit^
I hope throiagh helpe from Chrifty and for his lake I have defi-
red to beare with a Sfirit of patience and ofrefpett and /cue, even
to iny per/ecMtoHrJ. As to particulars, I have,and muft ( if ood
fo will ) further debate them with my trueiy honoured and
beloved Adverjurie M* Cotton.
But as to you, worthy Sirs, ( men of Learning , and men of
perfonall Holines many of you ) I truely dtiire to be far from
envying your Honourstfleafures, and Rt-venueSyfrom whence the
two former Popifb & Prelaticall are eje&ed , unto which the two
hter Presbyterian znd Independent are advanced : Nor would I
move a Tongue or pen that any of you now porTeiTed , mould be The Authours
removed or difturbed, untill your Conferences by the holy Spi- icfi«as .2°.
rit of God>or the Cwfciences of the peop?e3to whoai you fervc or of the '"£ JJ|
minifter^mall be other way ^s (then as you are yet) perfwadcd; no^ polfcf&A
Much rather would! make another humble plea (and that I
believe with all the Reafin and Juftice in the World ) that iuch And
who *re eje^ced, undone, impoverifhed, might fome way from as t° that
the State or yon receive reliefs and/«ccoHr : Confidering^that the &>*&*&
very Nations Confutation hath occalioned parents to tr^ine up,
& psrfons to give themfelves to /f«Jze/(though in truth,buc in a
way of Trade & pdrgdiafog,beforc Go^Jyet,'tis according to the
C*ftme of the Nd'tfo«, who ought therefore to fhare a Mo, in the
iault of fuch Prieftt and Minifcrs who in all change? sre ejefttd.
I end with humble begging to the Father of Spirits 5 to per- The Authour
fwade and poflefle yours with a true fence of three particulars. f)CSs three
Firft, ofthtyoal^es of Souk -opprejpon , which ly<* upon tKe hi«*<W
necks of rnoft of the Inhabitants of the 3 Njt»f.w, 8c of :he whole
world : as ifChamt Curie from Noah were upon them, .Servants
of Servants are they, and trur in the matters of the Soules Af-
fcftion unto God* which call for the purcft Libertie : I confe/Ie
the^rorWlyesintrJc^e^c/fe, and lovech darknefle more then $0 j B
li^ht : but why .fhould you helpe on thofejo^, and force them da^tfe
to receive a DoRrine^ ^.opray5to give thinks, &c. withou-: an greatefl.
Hertrf^yea and(in the many changes and cafes incident)again(l '
trttir Heart and Souks Gonfent >
Secondly, ofthe tdoudines of that moft hl^jdieDc^rf^of
perftcnnonfor caufe<^i Conscience ^ with all the Winding Staires •
t Some f TO f effort tru? and falfe , 5/;eepe
and'
320 An Afitxdix to the fteargie 9 Etc.
•and Gcd^are daily Jfound to differ in their Apprehenfionf, per-
facifiontsprofeffions, and that to Bonds and Death.
What now, (hall thefe be wrackt, their Swles9 their Bcdief,
thcjp j2r/e/, &c ? Yea if they refufe., deny , oppofe the Vottritfc
otCixift Jefaf, whether Jewes or Gentiles, why {hould you call
udl- *"or F'"re ^rom Heaven> wh*cfr fa"* noc witn £&«£ ?«/«* his Spi*
nefle of "he ^ or ^^ <? ^^Y ^ou-^ 7OU eompell them to come in , with
Blwdie'unent. sn7 other Sword^ but that of the Spirit of God a who alone per-
fwaded Jafhet to come into the Tents ofSbem 3 and can in his
holy feafon prevaile with Sbem to come into the Tents of J&
fbet?
Thirdly , Of that Eiafs of felfe-love which hales and fwayes
our minds to hould fo faft this bloudie Tenent : You know it
is the Spirit of Love from Cbrift Jefa9 that turns our feete from
the Tradition otFatht r^&c. That lets the Heart and Tongue and
f fen in&Hands too fas Paul/ ) day and night to work , rather
SiritofLo^e then the f ro&relTe and t****** and femplicitie of the Cwwne of
from Chrift Cbrift Jefus (hculd be debafed or hindred.
Jefus yet ex- This Spirit will caufe you leave ( with joy ) Benefices , and
cant , and our Bifbopricks>Worlds and Lives for his fake:the Heights and Veptbf,
Iff h °usC bo L*n&hs and Breadths^ of whofe Love you know doth infinitely
inventions? Pa^e your mo^ Bowing Comprehenftons and Imaginations.
Traditions, There is but little of this Spirit extant, I feare will not be, un-
andDoarines till we fee Cbrift Jefat flaine in the (laughter of the Witnefles :
of perfecuti- 7nen Jofeph will goe boldly unto Tilate for the flaughtered
)ns* bodie of moft precious Saviour: and Nicodemusjffill goe by day.,
to buy and beftow his fweeteft ffices3 on his infinitly fleeter
Soulcs beloved. The full breathings of that heavenly Spirit,
imfeinedly and heartily wiihcth you,
Tour weft unworthy
R. Williams.
s.
The Principal
CONTENTS.
T
?v'.iv:h and peace rarelj meet
p 2
<# Englands pwtfecution guilty of the perfecutiorc
//, Oli p. 5
Tfo //*•/? octnfion vfpMtfhtuig the b!oody tencnt p 4
C/lf^/< Cotton cowplai&s if £*/'#£ pcf&cutcd) andytt
w -itcs ftt0Mckfi.tr perfecution p 5
T]-e word p rfcution (w plain Englifh)^^ zf A ibi.
Miller Cotton would change the 'mrd perfecuting
pun idling.
State worfbipsf/71? arJiwyoccafio
Ordinatiofld/ Minifters^Coanacion ^/ K'ngs *»-
^r/if compared p. i r
Mtfter Cotton plead; Kg for Common Prayer p ii,!^
ThrficutfesforwhtchftLAfttr Cotton f leads for per fee u-
tion p. i 3
Chri fts church may be gathered an& diftoive^with nodi-:
fwbance of civil peace > p. 1 4
* Perfe-
p. 6
The Contents,
Pcrfecution breaks d//civil peace p. 1 5
Civil peace W4j be kept long And flwrifb even where
C hrift is net heard of^ yea dtfowxedfac. p. 1 6
Chriftunity loft mo ft utdtr reforming Emperors ibid*
The focieties o? Cburche$ of Saints aremeerly voluntary
in combining tfrdiflfolving p. \j
Chnfts Spoufc ischtfenout ofthti world p. 18
No civil &3&z can judge the fpiritual P* 19
The difference of fpiritual W civil peace p. 20
When Gods people flwri ft) mo (I in godlinefs, thwrnoft
perfecuted ^ and when weft perfecutcd 3 tbcnfleurifb
w^/'tfgodlinefs p.2i
A monstrous mingling of fpiritual And civil diflmbwce
p. 22
Sixinftwcesof zeal in Scripture (charged with, jet) free
from breach of ci vil peace p. 2 5
The Indians (fttyt&tdto f^Englifli) permitted, while
Engl & fearing God in New England per fcwted p. 2 5
Jonah's cafting over beard ^ pleaded by UW after Gocton
a* aground for pcrftcution .examined p. 2 6
ThektUwgtf the falfe prophet> Zech.ij. 6. p. 27
Conviction of conference p. 2 8
The violation of civil peace, though out of confcien ce, to
btpunifhtd. p. 29
G aural iel l-s councel considered p. 30
Chriftjcfus neve* perfecuted 4s Chrift^/ # a deceiver^
bl3fphemer,feducer5^. p. 91
Godspwflefajt afleep,**^** awake ibid.4
A deep myftery in persecution p. 3 2
Wolves complaining of being perfecuted by the ffeecp
p. 33
Tht blood off be fouls under the Alw is afetledMyftcry
p. 34
A
The Contents.
A challenge to thclL>wi\bir»ldf> touching tk* per ft cut to*
vf he>e ticks p. <4
A& Antichttftian hunters make Titus tie third thiir Den
orFortnft p. 35
Jfo bomb* abufing tndprophanirg of that word Herctick
p. 36
Achildof God/naypofsiblet>e4»Hztcvck p 37
The ftr tight s in which the bloody cenenc (&nd tht* Re-
j^nder aifo) wtrecomfofed p. 38
Preachers who will not Preach without money 5w«/?
beg^ftcal ih d.
rtjt fefus hit diftihftion of TZiggws, H'e%gtr*i tfeaiers
.P-3P
Pcrfccution ftfuallj taken for a corporal, not a fpinrual
pun. 'foment ibid.
rt>.ftvere, lut not Chriftian5 and more ^wjudaical
ittof r beeves in England P-4*
civil and fpirituall life confounded p. 42
p. 43
The grtat peace breakers ibid-
Engt/fl) Diana's p 44.
Grofs p :r i ulicy to private tntereffs ibid.
England in all ages guilty of much per fecution P 45
Two fcafo#ai>k Pccicions^/ an* perf^cuted ibid.
The Paiable of the TzitsgrjlyafwfeJ p. 46
Hypocrifie ^<?r^ open ^Wftcret p. 47
Spiritual whorcdomc againft God /» ^ worfb>p, may hi
in the mtdft of pure civil relations, p. 48
Tie parable ^ ^ wife and foolifb Vrgrs . p. 50.
A t ut church or fociety of Chrift cannot cwfifl of *u ft ,lt
Hypocrites p. 51
Field (?f the World ibid;
p 52
The Contents,
Tbifrftnfeof Ancichdftians Argued p. 5*
Touching thtjudg* ment efthegreit whore p. 5 5
Chrifts church ty injtiwtionf riper I] c&nfifting of good
ground P 5y.
fke nature of the Jewitti church ibid.
Tbe#4tvre0f£htifts true Apoftles or Mcfifengcr$ p. 58
Antichriftians, monftcrs in Religion p. 59
Tw$ forts of finners p. 60
Ti*H*forts of H p K'ires ibid.
Two forts of oppi>fi( ef to Chrift Jefus p. 6\
The Rivers ana Four .rimes*/ Blood, R>*v.\6. p. 65
Ofhypocwcsintheprrfefsioaof Chriftianicy p-^4
Corrupt confciences dijiinguiflxd p, 66
Toleration of i dol ate r s cenfidered ibid.
Civil weapons /'# iffaritttalsbjttr And flight tfrefy\ntu*\
p. 67
The toleration of Jczabd /'# Thyatrri p. 68
.T&£ dtfferwct between fpiritual <*w* civil fl*nd?r P«^9
The dreadful na*ureofChr\&$ fpiritual puntfimerfts \ »j.
fibe punt foments in the national Church ^/Ifrael weremz-
iznzland corporeal p, 70
Touching Prayer again ft preftnt deflruftion of the Tares
P 7 r
Paftors W rcachers drenst \pottksor meflengers ib.
Elijah (tirrmg up 4hab to 'flay the B lalitCS p. 72
Touching the ft ate of Ifrael 10 the Apofhcy of Jeroboam,
and more of the Baalites p. 72
Tunchtng Apoftles or MciTengers p. 74
"Jouching-fundamtwttls p. 75
Prriwuttnq of Chrrft Jefus ty a Law p. 76
The gnat* ft b\&{ph£my again ft Chrift Jcfus thut ever
wasyttrotfunifhed but fptriiutlly ibid.
Pauls appeah<> Csefar wre examined
The Contents
-Msgiftraces in the world that hear the very name of
^Chrift Jeius. p. 7.9
few trusty Chrtftiws ibid ,
c .W'fticat a admoft cruel Surgery ibid.
To ft/ve God with .ill in? mighr, literally taker/ 3 horribly
abujed p, 80
Tb. tttle of defender of tbefiith /» England p. 8c
A hold^ but true Word touching defender of the faith p. 8 j
The title ofj^eam head of the church txxmined p. 84
The plague of the Turk s upon the anciehriftian ir^rWp.84
Whtther Saul WM a type t//Chrift, and the Kings «/' If-
racier. p. 85
The Priefts and Clergy 'in aS nations t fa great eft peace-
bre.ikers p. 83
Touching the feducer arid feducing P«8p
B^fliop Looglands fubtle And bloody oaths of inquifition
araitft Muring (chriftiansj ibid.
C&ufes of deftru&ion to a nation p. po
^//nations, Cities, and Towns of theworld^znsof the
world &c. p &i
Charges ef frite Religions ibid.
The ftdte of \ frael unparalleled p. 92
*£hei> HW foments of Chrift (trer then the pwifhments of
J J J J * J
Mofes ibik
That of Judc, twice dcadj examined p. 95
Of fpintudl infcdion p. 94
The fmord of typical Ifrael a tipe of Ghrifts fpiritual
fword p. 9 5
Magiftrates cannot receive from the people a fpiruual
power p 69
The p-oper charge ^/r^d^// Magi ft rate pt 97
The plague (?/»& Turkc»/^ i/>^ Anti^Utiarv^oVld
P^<
\
t.
The Contents.
A twof I cue* nd charge .of jo 4s ibid.
Chrifitketrti King of Ilrael ibid.
Chrilts ihfe fo ldf<nd;ng rf Preachers p. pp
2V* trm office of Muuitcry, (incethe k poftacy, but that of
Prophdie ibid.
Great rtfglt&s charged on Thrift Jefu^. n, IOO
fietendtd order, rmn$r*m di (order P i c r
Parliamencs h:ghj*& ce agatnft opprcffors p. 102
*Tht tttlt h«ad ^/ the church P
The civil Magiftratc *o(pirituAl offctrnow, asi
p 104
^commonweals that cut* havt ttcn^ are^orfiaflbt t#
tht world (exccftwgthAtof-ypicallfwljwcrlj civil
p. 105
Tbt decrees of Pagan kings for Ifrael and the God of ity
CM ft € ed ,bid.
The Miniftcrs lay heavy load ufon the Magiftrates back
ibid.
The gr tat Aefolationef the vifible order ofChrifls Saints
^rffervants p. io^
The Wolves at Ephefjis confidtred^Gt. ao p.ic 8
The duty of the ci<vtl Mugiftrace /» fptrituals ibid.
The changing of Pcrfccucors « one thing, the M{hm% of
pci fccution another ibid.
The perfecting ckargy no cordial friends to M giftracy
ibid:
<JM after Cotton 4^Bcllarmine alt tne forthedep,fing
heretical princes p.
Cobham hu troubles in Henry
p l !0
Civil focicty pluckt up by tb~ roots ibid.
Alum-coat »Kveligion more fait hie f$ then a refolvedjtw^
The Contents
Differ Pearnes turning And returning c&dlwwng
i* Religion p. in
Gonjciences Bedding to be forcedlofe all confciencc ibid.
Twoftrange Paradoxes 46*11 j force /n fpintu.Js p. 112
How the kings o/Iirael 4*4? Judahiw* Typeso/Jcfus
Chrifttocome P« n?
Cyrus ^WChrift^^/r^/Chrifl: p. 114.
Tht -fire from Heaven, tow. 13. P- 1 1 5
o»ly heavenly,^ maral,civil,c^^, frecifw
p.nd
t Prophets /» tmincfiCf and power ^ and<)tt
majr*ott*(c a civil but a fpiritual/W^ in fpiiituals
p. 117
More confidence commonly put in the civil fwrd then the [pi ~
ritittl p. 1 1 8
Englands changes in Religion cmpmd with thofe of Ju-
dah ibid.
Wbttbtr England may netpofsibly receive the Pope again*
119
The Religions sfthe wolldj&Utick inventions to mtintaine
a civil ftate p: 120
yfaakfylnttn&tftitjif {wit order of Government all
iht world over ibid.
The Emperor Antonhus Pius bis diftinffion and Edifft-
^4/fl/?pcrfccution p. I2c3 123
The degeneracy of Cbrifttanity now profiled p. 1 2 1
The horrible d*fftmblir>g of fome perfecutors ibid*
Toofbirt a time fet for repentance in New England p.i22
falfe Teachers commonly hardbtd bj perfecution ibid.
The great Offerings if Mafttr Gonon a*a his /? ends in
England p. 123
The difference letwetn fpitltual and corporal wanker
The Contents.
dvd 'fuftxe ought imp an i ally to permit one confciencc
•45 0i& as wo her p. j 24
jjkidtfttrtntt of tht perfection oftheRomtne Ewferors a$d
Row** Pt)j>f$ p, i2$
The. dff.rence between the perfecutcd for coifcknce., and
ptwiibedfor civil crimes p, \^
Every true Mofcs mil make A difference between Ifraehces
and \ g v p* i ;tns p. 1 2 8
Whether * Commonweal tnty proper in tfafafyifsion of
*iver$ Religions p. 129
Cufs of blood given iuto the hatidof perfecting nations
p. i ^9
ScTiptiue ferverted ftom the fplrit**l to the civil (Lee
P* ! i*
Magiftrv.te#/^4#) bu: the Clergies C^^and Trum-
pet . ibid.
redbi a Governor /»NewEr.q-
._ . — / ^,7
land ibid*
nt flacks tsp tht Nations and all civil
p
c<vii ftutc And officers i hire of cwnot bt jf r;tt
Juvlges ibid.
Thec«fe '/Gsllfo p. 14
c'i if Chnfti fjpirltu.il wtty*n$ p i ^ 5
0f faife Teachers p * 36
sr/^Pauitf^/^ themftl'v.tt totbetivii ft^te
ibid.
Pope And the generality of all Proccftants A-
giinll free con f cr c ; : c e P • T 3 7
David 4^,7 Goliah .ry/?a ibi k
twfrtnctbetiyey$ ^piiirual and civil LMfaifiers p* i ^8
Ifratls wporeAl kiling^ types if fpiritual ibid.
Ik*
The Contents.
The dttty of the civil ftate infpirit**U p.
The kingdomes of the world becoming Ch rifts . ibid.
Touching forcing Men to Church p. r^o
A Spam(h tHqutjitton all the world ever P»r 4*
Af after Cotcon l^indling a, twofold fire ibid.
Mathias the fecond Emperor, granting liberty of conscience
p. 14.1
Chriftian weapons considered ibid.
•&f fallacious dtfttnttion ofufing the civil fword,nor in>but ab out
fpiritual mactcrs p. \^
Wonderful ftraxge Carpenters P'*44
Mafler Cotton flights flocks and whips, &c. and provokes to
banifli and kil hereticks &c. ibid.
All civil violence in fpiricuals, if for an intereft p. 1 4 5
Ike civil Ivvord efleemed we powerful then the fpiritual
p. 14^
That great fort of Rom. I 3 . eonfdered p. 1 47
' Tta civil Msgittrate not charged vttth the keep of two tab let
ibid.
Calvin and Beta's judgement on Rom. 1$. p.i 48
Vnrighteottfnefs civil *W ipiritual ibid .
Spiritual wars without civil disturbance p, i 49
Of the Romane Emperors powrr in fpirituals p. I 50
Foul tmptttation againjl Chrift jeius, and yet his wife provifi-
on for his Kingdome p. i 5 1'
The Clergks evil dealing with the civil magiftrate p« i 5 ^
Ihe nature of the Church, and ^/Chrifts true order, but lately
di f covered fine e the Apoftacy ibid.
Spiritual Courts and Judges p. I 5 3
Touching Pauls appeal to Cseiar p. I 54, 1 5 5.
ity/r //#*/ n>/?f / ^»^ civil p. 155
Tta /r«^ And onlj Chriftendomc p. 1 57
Chrift Jefus robbed of hit crown p.i 58 _.»j;
Ofcuftome.tribute&c. p. I yp
O/ prying for Mfigiftrates p.i 60
Civil Mtnifters and($mt\u\ ' ' ibid*
T£* God <?/ heaven ^ir^ many forts of Minifters , p. 1 5 1
Ordinarily the truth // perfected ibid.
(t)
The Contents,
Touching the tearm evil, Rom. I 3. p. I 6z
Ike civil Magiftra te robbed of his civil power ibid
Of tolleration which Mtftcr Cotton in cafes wakes largec*
nough p» i 6$
The 1 a nd of Jfrael a type p, 1 64
Touching falfe and ieducing teachers p. 1 6 5
The great difference of fin Again ft the civil or fpiritual eft ate
The grofs partiality of the bloody doftrtne of perfection ibid.
Gods children much 'labor t oftift of the crofs 0/Chrift p. 1 6j
ri rift Jefus between tvpotheeves p.IdS
The horrtble hyp- 6'ifie of all perfecttttrs ibid.
Chnfts charge to Pergamus and Ihyatira agtinft toleration, ex-
amined - p. 1 6^
The word perfecution hew ordinarily taken ibirf,
Famwsfoechts of feme kings againfl p( rfecutioft p.l 7 o
AT<?civii(tateor country CAM be truly catted Chriftian, Although
tru* Chi iftia4is be in it p. 1 7 1
Nurfing fathers dealt with aS as child reft p. 1 7 z
Periecutors if it were intbt power would and Are bound to per-
fecnte all conicienees and Religions in the world p. 1 7 j
f defo
perfecutots hold the Popes trtterous doctrine o
Hereticks,^- p. 1 74
The Popifh ^WProrePait Clargy,/^r^ Popifli And Protcftant
world on fire for tkeir maintenance ibid.
The 1>utch device to win thetr Clar«y to toleration of other Re-
ligions V'l75
AH that profefs t*be Chritts Mimftcrs muft rcfofoe to dig or beg,
or (teal ibid.
AH Antichriftianf Are fundamentally oppojtte to Chrift Jefus
p. I :j6
Of letting the Ta res alone p^ 1 7 7
Affeech o/King James confidered p. 1 7 8
Touching compelling to come to Church /<? J^^4r p. 1 7P
Afecondfpeech d>/King James proving it pojjible that ^Papift
w^/ yeefd fivil obedience ibid.
T/^ Parliapient at Paris, tlthongh ?o$\fa>jetk€ondtmnedbookj
agttnft civil obedience p. 1 8 o
The Contents.
Ml England was Cathotickj and yet the Pope renounced ibid.
A twofold holing the Pope as head ibid.
The two Engliih utters, Laws concerning confcience p. I 8 r
Cautions f*r preventing difttirbwce ly Papifts rb d.
Other Nations vttll provide again/I; diftra$ion$ and tumults
from eppojite coniciences p. i 8 2,
Neerer competitors to the truth among our (elves, then the
Papift ibid.
Ike admired, prudence of the Parliament in preferring civil
peace p. 185.
Jncreafe of Papift unlikely {as things ft and} in England ibid
Mafter Jo. Robinfon/nww Hoilana as touching permijjl&n of
Papifts, hif tefttmony p. I 8<f.
A third fpeech of King James confidcrcA ibid*
Periecution (ordinarily} the mark of a falfe Church ibid .
Stephen King of Poland hu fpeech ibid.
1hefy\.nt\\i\poVffer ofChu(\intrufted> not with civil but ipiri-
t'ual Minukrs p. 1 8 5
An excellent argument ttfed in Parliament againfi the perfect-
ing Bifliops ibid.
Two wayes o/difturbing and deftroy ing Religion p. I 8 6
The Bifhops as Tyrants juftly fafprefjedy and the Parliament
therein prolpercd from [heaven ibid.
Daniels comcel to Bd-(hzzza.rpreferveth Parliaments and nati-
ons ibid.
Jfrael a miraculous nation p. i 87
Two forts of nations tn the world ibid.
Touching the true Chrift, and the falfe p. 1 8 8
" The King of Bohemia hif fpeeck p. 189 •
Spiritual Raps and violence tepen confcience p, j 89
Atnnon his ratifying of Tamar a "I}pi p.i po
The Judge 0/ccnvi£tion of confcience ibid.
Wars/i?r Religion p. i p i , ; }:ft
Tht bloody tenent^//7 of all the £/W*/Papiftf and Proteft. ,, H
ants for me rly and lately fpilt p. ip i
Touching national Cntirches ibid.
Practical deny ing of Chrift Jefus the great eft * J p. 19 3
Two high tYAnJgreffiws rfjefted agtinftMaftsr CottOB p. f 94
The Contents,
Touching Julian hi* toleration p.
Touching the infettion of falfe do6trine ibid.
King James and Queen Elizabeth their perfections compared
p. 200
fit qualification 0/Princes p. 201
Mafttr Cotton fufpends mefl part of the Magiftrates in the
world from aft ing in matters of Religion ib.
Confta ntines Editt as to Religi on p. 2 o 2
Fettle imputations caft on Chrift Jefus ibid.
Unchriftian Tribunals axid proceedings p. 2 O $
Touching excommunication in Ifrael p. 204
Spiritual blejfings and curjings the Antitypes of Corporeal in
Ifrael p. 20 f
Holy and fpiritual Confhbles, prifons , (locks', pofts , gibbets,
Tyburnes,(^-ff. ibid.
A true Chnft, a true Iword, a falfe Chrift a falfe fword p. 2o5
Q^een Elizabeth her wars againfl the Papifts ibid.
Tht Wars of the Waldenies p. 2 07
Chriftian weapons \ wars and viftories p.2o8
Gideons army typical ibid.
The ChrilVian Church doth not perfecttte , b*t it perfected.
p. 2 Op
Poverty and perffctitien , the moft common companions of
Gods Church. p* 2 1 o
TheJintofGods children ibid.
Chritts witness in all Ages. p. 2 1 1
A true wife of Chrift no per f center ibid;
The difference between ex communication and perfecudon
ibid.'
'Difference between a fpiritual and civil ftate p.2 1 2
The civil powers made the Clearg es executioneis p. 2 1 3
Spiritual judgements more terrible fine e Chriit, then corporeal
Itefire his cewinff p. 214
ji twofold way of conftrant p.2 1 5
What it i$ to walk according to mans light ibid.
Conviction twtfojd $.116
The maintenance of the New Englifh Mintftm ibid,
g 'Vf propagating Rtiigion ty the fword p» 2 1 7
The Contents
Touching the Indians of New England p. 218,219
^Propriety of Language neceffary to all Preachers p. 220;
Conference a clofe priioner in New England,^. p. 2 2 1
Publike Marriage of a foul to Chrift ibid.
Spream Authority in fpirhuals p. 2 2 2
My fteries of falfe Chr ifts p. 2 2 5
The true Chrift d-fpifedfor his poverty ibid.
A baje efteem of the fpiritual fword ibid.
hl
Earthly Chrift wed earthly faff arts p.
Theftate of Chriftianity during the reigne of Antichrift ibid.
Sathans two rvayes of quenching the candle .<?/ Chriftianity p.2 27
^4tiote of the French Maflacre ibid.
The pretended di fates in Queen Maries dayes p. 228
The Lite Synodical dilutes ibid.
A bloody andtnoft unchrittian//>m-& ibid^
The raff) madnefs of perlecutors againft themfelves p. 229
Pleafemnefs of Vt'tt. fanttified&t. ibid.
Tee Churches of New England yroved an imflicite national
Church ibido
A civil fete maintenance fovcth a ftate Churc^ p.
Synods affembled by civil power cannot be but civil alfo p. 23 1
j'hc holy Land and Country of Canaan 4 None-fuch . p. 23 2-
The weapons of the Jews and Chrittians compared $^33
New Englifh loath to be accounted perfecutors p. 234
Laws concerning Gods worfhip p. 234,240
Touching the Magittrates keeping cfboth Tables p. 235
Of Magiftrates fvfpending in matters of Religion p. 2 3 7
ff^jW/W-faving ibid.
The tetrm Qibuls Good] commonly but a paint ^ p. 238
Worldly profpertty ever dangerous to Gods children p. 23 p
Holland and England wonderfully profortd upon their mercy
(hewn to conkicnces w^-. p. 241
Bodies and goods (not confcience ) fubjecl te civil powers
p. 242
Mat is th the Commonweal of Ifrcal p.*43
T^^ Romaae Emperor jtottrtjhed long, t hough jvitboat, Chrii^
p. 244
ChriiU
The Contents.
Chi\L\s fpouf? mo ft cbaft under periecutfon - v>w* ibid.
Contiandne a friend and, an enemy to QptiRtfpfrtft P-245
Concerning toleration in New England p. 247
Papifts ana Proteltanrs both force to Church p. 248
Prayers for vengeance vyon perfecutors p. 249
The bloody Tenent of prfecHttw is a King-killing A*d Save kjt-
li>g p. 250
Pv riecutors pretend to fave but kill p. 2 5 i
Hireling Minifters. ibid.
Friers in Chaucers time, and the Cleargy in our time confidered
The Turkes will be Mufelmanm,//^ z^ true believers p. a 5 3
Miftical (heep and wolves p. 2 5 3 ,2 5 4
Pauls ftriktng EJimus blind considered, p. 254
The Cleargy ufing the Magiftrate as doas p. 25^
The great fyirit Hal differences of thefe times p, 2 j 7
Gods children may pojjibly fght each againft other p. 25 8
Spiritual murtherers and ieducers p. 25^,261
Commonweal AKdCommon-viQe twofold p. i- jp
Myftical wolves and Muskceto's p. 261
^4 ft ate and forc't Religion, a prifbn -p. 26 2
O/ConOandnes wars for the Chrifhans p. 2^3
Never any true Religion in the world, but one p. 264
Touching Pauls blaipheamy before his converfion ibid.
<An infttncefrom John Hay wood and the Lord Cromwel in iC.
Henry the eighth his days p. 2 6 j
Of Moles Judicials p.2d6
Ike fiift Chriftians theytireft andjtt the civil iword was agtinft
them p*2$J
The Levitcs killing 3 ooo, Exod. 3 2 > tyyicti. p:26 8
Phineas /?^f *# confidered ibid.
El jah <iW //Jtf Baalitcs , ^W other figurative paffages of the Old
Teftamgnt p. 2 6p , 2 7 o
Strange and monftroiu duties of Moral ri^htcoufaels p. 2 7 1
(j^/ children are monfters accounted, &c. p. 2 7 2
Elijah hu [laying the Captains and their Fifties ibid.
Wonderful Spaders and Cobwebs ibid*
Touching Seducers and tkeir puni^iments p. 27 3
The fad effefts of the Bloody Tencnt *« ^/.CottonV
The Contents
The differences of God; people in Old and New Enghnd p.2 7 6?
T&' grcat fin *f New Eiiglands former Patents p. 2 76,1 77
Old England curbing New Englands per fecut tons ibid.
Holy Cranmer. *W Cromwelj ;^/ /ȣ w*>& bloody per fecutors
in Hen. 8 . £# ^j p. 2 7 8
The famous plages o/Cromwel 4*4! Lambert /* Hen. 8 £/* days
p.278
Con vision twofold p. 1 7P, 2 8 o
Chrift Jelus accounted the great* ft Heretick,Bhfphemer, and Se-
ducer i> the -world p, a 8 1
£»*<*# matters Accounted Herefies ibid.
The barbarous ttfage of John Hus in the Counceltt
Bloody Tenent deflrojs civility out of the world p. 2 8 2 , 2 8 5
men confident in thetr own way p. 2 84
He that persecutes Jews, Turks, Pagans, or Antichriftians, is in
a greater err our then any of them ibid.
Freedom of conic ience a great peace- maker p. 2 8 6* 287
Of ferfecutixg Apoliates p. 2 8 7 .2 8 8
Two woful opinions bewitching the Nations p. 2 8p
Three great caufes of the downfal of the Church of Rome
p. 200
Touching ih* New Englifli model of Church and Civil power
M. Cot ton V f 00 deep cenfitring p. 2 o i
Ilrael ^ miraculous/^/* p. 2p a
Touching the puniQiment of adultery among the Jews p« 29 5
^//civii Government Gods Ordinance ibid.
7>#* Commonweals many without Kings P'iO4
cXf wonderful faying of Bifhop Hall ibid.
Magifirates nurfivg fathers , and thetr (ins p.-ap 5 , 29 5
The P or tra icure of the Bloody Tenent p-25?7 &e*
Compared With other Opinion«viW Pra £i{es p>3 oi .
The Maskes and Vizards oft he Bloody Tenent p. 5 02.
Truth and Peace their meeting feldom , andfhort in thi* World
ibid.
The Letter •/ R. W. to Major Endicot Goyenior 0/rfo MafTa-
» rfthc late Pertictitieu at Bofton
The Contents.
Perfecutors approve KO perfection in the Wc-rldbtit their own
. p. 3 04
All Ptrfecutsrs render the innocent mo ft odteu* p. 3 o j
Cvomwel the 2<l.^ Rcfuge/0r the opvrffed P«3 o£
This Rejoynder/0r»/<jr/f JW <?///• of N. Eng. £#f ^rr/// now
pu&Hfoed ibi<jB
A^///^ »/ Light -i»o/? danger otu i^jj]
T/;<f pow^r o/ CooictCBce. chough erroneous p4 ? o^
T^ Common Prayers ^»^ r/?tf Ccmpofers <?/ ir p.? 08
Perfumes *i>4 «i-f »,ftinks w/VA God jfoy
O/ Spiritual Baites and Snares p , OJ
Spiritual Wirchcra ft r ibi ^
^/m^/i/Driinkennels and the perfecting Language o//> p.2 I o*
The horrible Path which Perfccucors walk^in p' - i i
The /^/beginning </ Periccution tends to Blood.
€ods dreadful judge went againft Perfecutors P- 3 1 2
Gray haires**-? Gods Alarums p. 2, i 2
A* appendix r« rfo Clearg'w <?/ (^^WNew) England Scotland
Ireland
p. 214
CleargieC^rr ^e Magiftrate for Ki
2 J ff
T/>^ Ai/-tf Kings charge ag*ivft his Cleargie j^;^
T/^tf WootfpleAding -with the Lamb w;// ^^ jud^e ibid."
A// profccutors (/» their turns} plea d /*r liber rie ^/confcicncc
King Charles and his Chapliscs [ubforibe to !ibercte of Confciencc
A^ov/ twenty years perfecution /'« New England n. 3 1 7
T^peiecudon of the New and old Englifa, independent Clear^k
A britfe touch ftpo» the fifteen propofals of the(fi called] Inde-
pendant Miniliers P 318
Thc}ftlentl}challettge\theYow of ordination in ^//England,
They fell the Spiritual Libcrtie o/Chnft
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